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Dominion Within 



BY 

REV. G. A. KRATZER 



PRICE, Si.oo 
POSTPAID 



Published and for Sale by 

REV. G. A. KRATZER 

717 Oakwood Blvd. 
CHICAGO, ILL. 






Copyright, 1913 



EEV. G. A. KRATZEB, 



ROBERT O. LAW CO. 
PRINTERS & BINDERS 
CHICAGO, U. S. A. 



A34373o 

9t*/ 



TO 

MY FAITHFUL WIFE 

TO WHOM, UNDEE GOD, I WAS INDEBTED 
FOB HEALING THEOUGH CHRISTIAN 
SCIENCE TREATMENT FEOM APPAEENTLY 
INCUEABLE DISEASE, AND THEOUGH 
WHOM I BECEIVED MUCH OF MY EDUCA- 
TION IN CHRISTIAN SCIENCE, THIS BOOK 
IS LOVINGLY DEDICATED. 

THE AUTHOE. 



PREFACE 

In 1907, the author wrote an article for a 
distant patient, and entitled it "Dominion 
Within." This article was published in the 
Christian Science Sentinel of February 29th, 
1908. Two days thereafter, the author received 
from Rev. Mary Baker Eddy an autograph 
letter, now in his possession, the first sentence 
of which is: "Your article, 'Dominion Within,' 
is superb"; and this article met with wide com- 
mendation from the field of Christian Science 
students and workers. Ii is reproduced as the 
first article of this book, it having been long 
out of print. 

Since the article appeared, the author has 
had five years of additional experience in the 
practice of Christian Science and in developing 
his understanding of God, as manifest in the 
human consciousness, along lines similar to 
those touched upon in "Dominion Within"; 
and all of the articles in this book deal with 
the application of Christian Science to human 
7 



8 PREFACE 

needs. They are offered to the public in the 
hope that they may be found useful by those 
who are struggling to gain that practical 
knowledge of God which will enable them to 
gain the victory over sin, disease, and other 
forms of human ill. 

In the book, a very few lines of thought and 
practice are treated and illustrated in a large 
variety of ways. If there be a noticeable 
sameness in the points dwelt upon in various 
articles, let it be remembered that the purpose 
of the book is not to furnish entertainment to 
the casual reader, but to help the earnest stu- 
dent of Christian Science work out the most 
serious life problems which confront him. 
Every article is true to the leading thought 
indicated by the title of the book, that 
Dominion is Within. 



TABLE OF CONTENTS. 

Dominion Within 11 

Getting Rich 15 

Divine Love Meets All Needs 27 

The Law of Right Feeling 32 

The Consciousness That Heals 43 

Prayer 50 

From Sickness to Health 64 

Working In Truth 77 

Hindrances To Healing 84 

Trusting God 98 

Rejoicing In Tribulation 104 

The Righteousness Which Is By Faith 117 

Dealing With Malpractice 128 

God-Consciousness Vs. Sub-Consciousness 136 

God The Rewarder 147 

The Marriage of Truth and Love 154 

Let Your Conversation Be In Heaven 156 

Perfect Love Casteth Out Fear 163 

Working Out Our Problem 167 



TEXTS FOR THE BOOK 

"Whom shall he teach knowledge? And whom shall 
he make to understand doctrine ? Them that are weaned 
from the milk. For precept must be upon precept, 
precept upon precept, line upon line, line upon line." — 

Isa. 28:9, 10. 

"Let the word have free course and be glorified. The 
people clamor to leave cradle and swaddling clothes. 
Truth cannot be stereotyped; it unfoldeth forever." — 
Mar}' Baker Eddy, in "No and Yes," page 45. 

"A few books, which are based on this book [Science 
and Health], are useful." — Mrs. Eddy, in "Science and 
Health," Preface, page x. 

"By loyalty in students, I mean this: Allegiance to 
God, subordination of the human to the divine, steadfast 
justice, and strict adherance to divine Truth and Love." 
— Mrs. Eddy, in "Retrospection and Introspection," 
page 50. 

"He that hath an ear, let him hear what the Spirit 
saith unto the churches. To him that overcometh will 
I give to eat of the tree of life, which is in the midst of 
the paradise of God." — Rev. 2:7. 



DOMINION WITHIN. 

(Reprinted from C. S. Sentinal of Feb. 29, 
1908.) 

Christian Science teaches that God is in- 
finite Person, infinite individuality ; that He is 
the unbounded consciousness. (See Science 
and Health, p. 330.) It is well for us to spend 
a portion of our time in trying to rise into some 
sense of that unbounded consciousness, that 
sense of freedom from limitation whereby we 
may endeavor to know God in His wholeness ; 
but the endeavor to become conscious of God 
in His infinity is usually not the best means 
of realizing those present and particular mani- 
festations of Him which we need to realize in 
order to meet certain problems that confront 
us. 

God is ever-present good; and He is mani- 
fested in the specific good as well as in general 
good. Often what we need to realize are those 
specific manifestations of good which in our 
limited state of belief we are more readily able 
11 



12 DOMINION WITHIN 

to comprehend. For example, if we seem to be 
threatened with a lack of money to meet our 
needs, or with lack of supply of any kind, or 
with disaster in business, and the thought of 
this is troubling us, we should stand still where 
we are, or retire to our closet, and "have it out" 
with the one evil then and there, or just as soon 
as possible, by knowing and declaring that the 
ever-present law of God, good, the ever-pres- 
ent fact for the children of God, is plentiful 
supply. 

The truth is, that as plenty is man's birth- 
right, plenty is the present fact for those who 
accept the truth; and error, false sense, cannot 
make us believe to the contrary. If we realize 
this fact long enough and clearly enough, so 
that it becomes vital to us, we shall have en- 
tered into peace and joy, and error will no 
longer argue fear to us. If, even by a single 
moment's realization of the truth, we have per- 
manently healed our consciousness, — cast out 
fear, and brought in the abiding sense of se- 
curity and joy, — our outward affairs will take 
care of themselves in due season. We do not 
need, beyond ordinary prudence and common 
sense, to trouble ourselves about the external 



DOMINION WITHIN 13 

arrangement or disposition of material things, 
or to be anxious about negotiations with our 
fellow-men. Our one problem is to maintain 
a whole consciousness, devoid of fear, resting 
in God as the abundant and infallible source 
of supply; then the outward things will be 
added unto us. 

Christian Science also teaches us to know 
that health, strength, sight, and hearing, or any 
other special manifestation of God, good, from 
which we may seem to be cut off, are present 
and unchangeable facts of our true selfhood, 
and that error cannot make us believe to the 
contrary or make us fear the further seeming- 
loss of any of these manifestations of good. If 
we heal our own consciousness, so that we have 
no further sense of fear, but are able to rest 
with a sense of security and joy in the fact 
that the special manifestation of good which 
we desire is a present and indestructible fact, 
that is all we need to be concerned about. The 
physical manifestation will duly take care of 
itself, and harmony will be realized where be- 
fore discord was apparent. It was never more 
than an appearance ; for God, the sole creator, 
never made any discord, but rather established 



14 DOMINION WITHIN 

harmony as the eternal law and the eternal 
fact; and so it is. At the creation "God said, 
Let there be light; and there was light;" and 
the light (the good) remains to this day, while 
its opposite, darkness, in reality does not exist. 
We should not be anxious for the morrow or 
about any outward things, either supplies for 
daily need or health of the body ; but we should 
seek first the kingdom of God, which is "at 
hand" and "within you," and His righteous- 
ness (right thinking and feeling, knowledge 
of the truth, and love devoid of fear), and all 
these outward things will be added unto us. 
We should be willing to be "absent from the 
body" in thought; we should not worry about 
it nor try to cure it by taking thought about 
it. We should not try to control the body by 
our thought ; we should try only to control our 
consciousness by meditating on God and His 
law. Thus we shall be "present with the 
Lord," and the body will soon manifest har- 
mony. 



GETTING RICH 

At the beginning of our earthly experience, 
as soon as we are old enough to enter into con- 
scious life, we begin to seek after material 
things. A child discovers that he gets satis- 
faction from food, pets, clothing and toys. As 
he grows older, he still seeks after material 
things, but the nature of his wants and de- 
mands gradually changes. However, in time 
he discovers that he does not get as much satis- 
faction out of these material goods as he 
formerly did, even if he is able to gain most of 
the things which he desires, which is seldom the 
case. Nevertheless, there are unnumbered 
thousands of people upon whom it never seems 
to dawn that there is any other order of riches 
to be sought for; and so, notwithstanding the 
failure of material possessions and pursuits to 
give desired satisfaction and happiness, great 
numbers of people continue, from the cradle to 
the grave, a mad race to gain them, and never 
consciously enter into higher realms of life 
15 



16 DOMINION WITHIN 

which are always at hand for them, if they only 
knew how to enter in. 

A careful analysis will be instructive. All 
that the houses, public buildings, banks, and 
stores filled with merchandise in any city can 
even seem to confer upon the people of that 
city are comfort and satisfaction. But comfort 
and satisfaction are states of consciousness, 
and not phenomena of matter. Were it not 
for the presence of consciousness, all the ma- 
terial things in a city would have no more 
significance than a dust heap; for conscious- 
ness alone can appreciate or set a value upon 
them. A peck of diamonds is worth nothing 
to a horse, and a peck of corn is worth nothing 
to a stone. Accordingly, it is easy to see that 
material riches have no value, except in so far 
as they can be made the means of increasing 
the riches of consciousness. Hence, it is appar- 
rent that fundamental riches are desirable 
states of consciousness, and that material goods 
are riches only in a secondary sense. To real- 
ize this, and govern our activities accordingly, 
is great gain. "Set your affections on the 
things which are above; not on things on the 
earth." 



DOMINION WITHIN 17 

If the average man had a thousand dollars 
in his possession, and knew that there was a 
decided liability that burglars would try to 
break into his house at night, he would take 
great precautions to guard that treasure. He 
would either place the money in the bank, or 
else he would equip his doors and windows 
with burglar alarms, and possibly arm himself, 
prepared to fight, if necessary, to guard his 
treasure. This he would do, because he con- 
sciously set a distinct value upon the money. 
But how many people are there who will guard 
their mental treasure-house, their conscious- 
ness, with equal care ? How many people con- 
sciously place such a value upon peace and 
joy and love that they will guard against being 
despoiled of them even more carefully than 
they would guard against being despoiled of 
material treasures? If they had become awake 
to the fact that these desirable states of con- 
sciousness constitute fundamental riches, then 
they would value them even more than they 
value material goods, and would guard them 
with corresponding care. But most people 
hold peace, joy, and love at so small a valua- 
tion that they will allow even a trifling circum- 






18 DOMINION WITHIN 

stance to invade their consciousness and steal 
away these treasures, leaving in place of them 
anger, envy, jealousy, anxiety, grief, and 
other afflictive mental states. 

Some gossip comes along with a tale that a 
friend has said some unkind or unjust thing. 
Promptly, without even waiting to learn 
whether the tale is true, the listener allows 
peace, love and joy to be taken out of his con- 
sciousness. The loss of property, the sickness 
of a friend or relative, an insulting word, a 
pain in the body, and a dozen other outward 
occurrences are allowed to effect the same re- 
sult. These things are often permitted to en- 
ter our mental treasure-house and steal away 
our jewels without protest or objection. This 
is never the case, however, if we have learned 
that desirable states of consciousness are the 
true riches, and that they are more worth keep- 
ing a secure hold upon than any amount of 
material goods. Then we will be at great pains 
not to allow outward occurrences to interfere 
with our true, inner wealth, for we know that 
it constitutes "the kingdom of heaven," and 
makes us truly "rich toward God." 

If a man had a large income, but was in the 



DOMINION WITHIN 19 

habit of depositing his money in a safe to which 
thieves had ready access, and to which they 
were in the habit of paying frequent visits, so 
that, when the man went to the safe to get his 
money, he could never be certain that there 
was any there, no matter how much he had 
deposited, such a man would scarcely be re- 
garded wealthy, nor could his credit among 
business men be very good. In order to be 
counted wealthy and reliable in this world's 
estimation, a man must have, not only the 
ability to gain riches, but to safely care for 
them, and maintain a firm and constant con- 
trol of them. Likewise, a man is not rich in 
the treasures of the kingdom of heaven, unless 
he has demonstrated the ability to maintain a 
firm and constant hold upon his spiritual 
riches, no matter what thieves and robbers, in 
the line of outward temptations, may strive to 
take them away. Mere good impulses, and 
good intentions now and then, no matter how 
frequent or varied, do not make a man rich 
toward God. It is the retention and utilization 
of spiritual treasures, despite dangers, difficul- 
ties and temptations, that demonstrates how 
much treasure one has really laid up in heaven. 



20 DOMINION WITHIN 

If a person is once thoroughly awakened to 
the fundamental importance of spiritual riches, 
so that he has had the experience, for a time, of 
keeping them safe and available in his con- 
sciousness, he soon learns that, for his own 
happiness, he cannot afford to let peace, joy 
and love escape him, whatever the temptation 
to distraction of thought. Nevertheless, at 
this stage of his development, he has only just 
begun to "enter into life." He has only 
learned to appreciate peace, joy and love in a 
negative way; he has only discovered that he 
cannot get on very well without them. He 
does not take much conscious notice of them 
when he has them; but only begins to think 
about them when he perceives that there is 
danger that he may lose them. There is yet 
more for him to learn, which is of vast im- 
portance. 

There comes a time in the aspiring man's 
development when he begins to set a positive 
value upon desirable states of consciousness, 
when he begins to cultivate love in his con- 
sciousness, to watch its increase, and to ex- 
perience joy in the accumulation, even more 
than the successful worldling enjoys the en- 



DOMINION WITHIN 21 

largement of his material possessions. He be- 
gins to discover new methods of increasing and 
using his store of love. He finds, for instance, 
that in doing a kindly and considerate deed for 
another, his own possession of peace, joy, love, 
and other mental riches, is increased, and, with 
his awakened sense, he becomes considerate for 
this increase far more than for a return in kind 
at the hands of the one to whom he had done 
a kindness, far more than for any material 
good he might receive. He has reached a point 
in his development where, in doing good deeds, 
he can realize that "his reward is with him," 
because the very doing of the good deed auto- 
matically brings him an increase of the wealth 
which he has learned to value more than all 
other goods. He has come to understand and 
appreciate Jesus' words when he said: "Do 
good, and lend, hoping for nothing again ; and 
your reward shall be great, and ye shall be 
called the children of the Highest." 

If one who had no musical education were to 
attend a series' of symphony concerts, they 
might not mean much to him at the start. They 
would bring him little satisfaction, even if they 
did not prove tiresome. But, as he continued 



22 DOMINION WITHIN 

to attend, he would gradually begin to appre- 
ciate the music, until after a time, he would 
find himself experiencing a positive and lively 
sense of pleasure and benefit. This change in 
his experience would not be because there had 
been any essential change in the character of 
the concerts, but it would come solely as the 
result of growth in his power of appreciation, 
— of being able to set a value, in terms of con- 
sciousness, upon the music. Likewise, a per- 
son may reach a stage of development where 
much of peace and love and righteousness are 
within the range of his experience, and still 
get little positive joy from them; but if he be- 
gins to turn his attention to them, and to the 
experiences which increase his store of them, 
then he begins more and more to appreciate 
them, and as this comes to pass, his store of 
mental riches is ever increasing. Then, instead 
of being merely negatively peaceful and 
happy, it comes to pass that he finds in the 
course of his experience continual occasions for 
positive exhilaration and joy; and, although he 
knows that joy is the birthright of the children 
of God, he no longer takes these experiences 



DOMINION WITHIN 23 

of consciousness as "matters of course," but 
lives in wonderland, and constantly marvels at 
the goodness of God, who has conferred upon 
him the ability to possess, appreciate and en- 
joy such riches. 

This thought, that we should become dis- 
tinctly conscious of our mental states, and 
that we should watch the growth of our mental 
treasures, runs contrary to much that has been 
written. There are many who hold, that as 
soon as a person begins to take account of his 
mental conditions, as soon as he begins to 
reckon his growth in love and in other spiritual 
virtues, he becomes self-conscious in an unde- 
sirable sense. But to consciously grow in the 
exercise and possession of divine love is not to 
become self-conscious, but God-conscious, since 
to dwell in love and appreciate love, the reflec- 
tion of God, is to consciously dwell in God and 
appreciate Him, which is the prime duty of 
man. "Lay not up for yourselves treasures 
on earth, where moth and rust doth corrupt, 
and where thieves break through and steal, but 
lay up for yourselves treasures in heaven (in 
harmonious consciousness), where moth and 



24 DOMINION WITHIN 

rust do not corrupt and where thieves do not 
break through and steal; for where your 
treasure is, there will your heart be also." 

It is true that a person might analyze his 
mental states, and take account of his growth 
in certain virtues, in such a way as to become 
self-righteous; but this is in no sense a neces- 
sary outcome of our learning to appreciate 
spiritual treasures, and to purposely take 
means of enlarging our possession of them and 
our joy in them. Once started along this road, 
there is infinite opportunity of growth and en- 
largement for every individual. The experi- 
ences of peace, joy, liberty and love, to which 
we all may and shall attain, cannot be meas- 
ured, for they are infinite. 

Before the individual has made any great 
degree of progress in "getting rich" along 
these lines, he begins to discover, more and 
more, that, except in a very secondary sense, 
neither the possession of material goods, nor 
the right use of them, is the source of desirable 
states of consciousness, but that we can gain 
a large experience of these mental treasures, 
and a firm hold upon them, only in proportion 
as we acquaint ourselves with God, and derive 



DOMINION WITHIN 25 

them directly from Him, knowing that He is 
the only source of unmixed good, and that even 
the good which we seem to get from and 
through matter is from Him, though much 
adulterated or distorted by the material 
medium. We experience good in connection 
with materiality, not because of it, but in spite 
of it. Love, joy, and peace are not properties 
of matter, and they are not found in material 
pursuits. They are everlasting, changeless 
manifestations of God, which are ever at hand, 
and which may be gained and possessed with- 
out limit by any individual who becomes awake 
to their presence, and who is willing to work 
for them faithfully, intelligently and in right 
ways. 

The worker along these lines also soon dis- 
covers that, while consciously seeking these 
mental treasures, and centering his attention 
primarily upon gaining them, such outward or 
material goods as he needs for harmonious 
living while he is still forced to dwell in part 
in material sense come his way without a large 
amount of conscious effort on his part. He 
finds the words of Christ to be literally true, 
"Seek ye first the kingdom of God and His 



26 DOMINION WITHIN 

righteousness, and all these things shall be 
added unto you." It is true, that in our pres- 
ent stage of experience, we cannot have large 
conscious possession of peace, joy and love 
without experiencing an increase of health and 
strength of bodjr, as well as of material goods ; 
and it is true, that if we strive most of all to 
make ourselves "rich toward God," we shall 
soon find ourselves not lacking either in 
strength, health, or worldly possessions accord- 
ing to our needs. 



A balanced man is one who can center his 
thought at will, be it in the solitude of the 
mountain fastness or facing peril in the jungle; 
in the hurly-burly of affairs, as well as in the 
quiet of his favorite den. This is the realiza- 
tion of God-ever-present, and it is the secret 
of all true achievement. A really poised man 
is a miracle, humanly speaking; it is he who 
has found the secret source of all power, solved 
his problem, and entered upon the life that is 
boundless and eternal. — H. F. Porter. 



DIVINE LOVE MEETS ALL NEEDS 

"Divine Love always has met and always 
will meet every human need." The literal 
truth of this sentence from page 494 of Science 
and Health, by Mrs. Eddy, has been ques- 
tioned by many. They have said, "Countless 
thousands of men have suffered and died from 
lack of food, drink, raiment, shelter, health and 
strength. Then how can it be said that divine 
Love has met their need?" 

In the first place, it is readily perceived, on 
statement, that to meet a need is not to relieve 
the need, unless the supply provided is appro- 
priated by the person who is in need. As we 
shall see presently, God does meet us with the 
supply for our every need, and that supply is 
always at hand, and always has been at hand 
for mankind in all ages ; but God has provided 
that we must consciously appropriate this sup- 
ply, and by the method which He has ordained. 
The need of every man has always been met 
with that which he needed ; and if his necessity 

m 



28 DOMINION WITHIN 

was not relieved, it was because he did not 
understand, or neglected to practice, the pre- 
scribed method of appropriation. 

In absolute and final reality, and in present 
reality, food, drink, raiment, shelter, health, 
strength and life are purely spiritual, as the 
Scripture clearly states. "Man shall not live 
by bread alone, but by every word that pro- 
ceedeth out of the mouth of God." "Except 
ye eat the flesh of the Son of man, and drink 
his blood, ye have no life in you." "Because 
thou sayest, I am rich, and increased with 
goods, and have need of nothing; and knowest 
not that thou art wretched, and miserable, and 
poor, and blind, and naked; I counsel thee to 
buy of me gold tried in the fire, that thou 
mayest be rich; and white raiment, that thou 
mayest be clothed, and that the shame of thy 
nakedness do not appear." "I will dwell in 
the house of the Lord forever." "I shall j^et 
praise him, who is the health of my counte- 
nance, and my God." "This is life eternal, 
that they might know thee, the only true God, 
and Jesus Christ whom thou hast sent." 

Perceiving that the real and true supply for 
our needs is spiritual, we can at once under- 



DOMINION WITHIN 29 

stand that God all the time meets every man's 
need with His Spirit, which is substance, 
strength, harmony, life, and an everlasting 
dwelling place. "In Him, we live and move 
and have our being." Whoever appropriates 
this spiritual supply gains the kingdom of 
heaven. 

But what about men's need for material 
food, drink, and raiment? Are not these 
human needs? Has God always met these 
needs? Yes, He has always met even these 
needs, although He has not forced the appro- 
priation of the supply upon those who would 
not seek to gain it in the proper manner. These 
needs are not real, but only apparent; still, 
they are very imperative from humanity's 
present standpoint; and Christ Jesus has 
pointed out in clear and unmistakable lan- 
guage the right method of appropriating the 
supply. "Be not anxious, saying, What shall 
we eat? or, What shall we drink? or, Where- 
withal shall we be clothed ? For your heavenly 
Father knoweth that ye have need of all these 
things. But seek ye first the kingdom of God, 
and His righteousness; and all these things 
shall be added unto you." In other words, 



30 DOMINION WITHIN 

whoever sufficiently appropriates the real, 
spiritual food, drink, raiment, shelter, strength, 
lieal th, and life, will infallibly have a sufficient 
supply of the material counterparts of these 
spiritual realities "added unto" him, as long 
as he has need of any material supply. 

The greatest human need, even here and 
now, is more Spirit, rather than more matter. 
The trouble with most men is, that, relatively, 
they have too much matter in proportion to 
their present vital possession of Spirit. If 
any man lacks material supply, it is a sure sign 
that lie has not sufficient hold on Spirit, though 
the converse proposition is not true, that an 
abundant material supply is necessarily a sign 
that the owner is "rich toward God." But if 
any man lack material supply, his first effort 
should be, not to gain more matter, but more 
of Spirit. If he does so, his need will not only 
be "met," as it always was and always will be, 
far more than half way, but his need will be 
filled. "Blessed are they which hunger and 
thirst after righteousness (right-wise-ness) ; 
for they shall be filled," not only with the king- 
dom of God, but even with the supply of their 
material needs. 



DOMINION WITHIN 31 

So it is true that, "divine Love always has 
met and always will meet every human need ;" 
and men will always find their need, not only 
"met," but abundantly satisfied, if they will 
"seek first the kingdom of God and his right- 
eousness." 



DOES GOD KNOW EVIL? 

"The Lord knoweth the way of the right- 
eous; but the way of the ungodly shall perish." 
The way of the righteous is real and eternal, 
because God knows it. By inference and con- 
trast the way of the ungodly shall perish be- 
cause God does not know it. If God did 
know it, it could not perish, since anything in 
divine Mind cannot be lost therefrom, and so 
whatever is known to God exists eternally. 
"God is light, and in Him is no darkness at 
all." That is, infinite Mind is all good, and 
there is in it, therefore, no thought or knowl- 
edge of evil at all. God is "of purer eyes than 
to behold evil, and cannot look on iniquity." — 






THE LAW OF RIGHT FEELING 

The writer has observed that many students 
of Christian Science pay less attention to the 
government of the feelings than they do to the 
government of the thoughts ; and this, notwith- 
standing that the satisfaction of daily living is 
more directly a matter of the feelings than of 
the thoughts, and that conditions of bodily 
health are, in the long account, almost wholly 
determined for good or ill by the right or 
wrong activity of the feelings, though, of 
course, in the last analysis, right feeling is in- 
separable from right thought. Wrong intel- 
lectual processes, if they did not affect the 
realm of the feelings, as they sometimes do not 
seem to, for the time being, to any considerable 
extent, would occasion little suffering, either 
mental or physical; but wrong emotional pro- 
cesses constitute mental suffering or unhappi- 
ness, and, sooner or later, if persisted in, beget 
what is called physical disease. Right activity 
of the feelings, activity in accord with the na- 
32 



DOMINION WITHIN 33 

ture of God, constitutes, in large measure, the 
riches of the kingdom of heaven, which are the 
only true riches. 

Since God is the creator and governor of the 
universe, and is all-powerful and omnipresent, 
the various manifestations of God constitute 
the law of the universe, the law of being, the 
latv of every man's mentality. Part of the 
changeless manifestations of God consist in 
love, joy, peace, and confidence in good; hence, 
these manifestations constitute the law govern- 
ing the feelings, and any manifestation of 
human feeling at variance with these divine 
manifestations is false emotional activity. 
Fear, anxiety, worry, grief, doubt, anger, jeal- 
ousy, envy, revenge, all are forms of false 
emotion. 

On reflection, it is easy to perceive, that 
there is absolutely no connection between 
opposites, — no connection between falsehood 
and truth, or between evil and good. Conse- 
quently, there is absolutely no connection be- 
tween love, joy, peace and confidence in good, 
on the one hand, and fear, grief, anger, or 
doubt, or anything that can seem to occasion 
them, on the other. For instance, the loss of a 



34 DOMINION WITHIN 

pocketbook containing money does not occur 
in the changeless realm of God, or Truth; it 
only occurs in the false, phenomenal realm of 
error. Hence, there is absolutely no legitimate 
connection between such a loss and joy and 
peace, as states of mind. Joy and peace are 
not properties or manifestations of a full 
pocketbook; hence, they cannot possibly pro- 
ceed from such a pocketbook. They are prop- 
erties or manifestations of Spirit, God, and 
proceed from Him alone. The argument or 
seeming that there is a connection betwen a 
pocketbook and the joy and peace of the mind 
is one of the deceptions of false sense, satan. 
The loss of a pocketbook would not tempt 
one to break the law of numbers in his think- 
ing; it would not tempt one, for instance, to 
think that five times six are twenty-six. There 
is no connection between the loss of a pocket- 
book and one's thought about five times six; 
and as one attains to the Mind that was in 
Christ Jesus there can be no more connection 
between the loss of a pocketbook and the state 
of his feelings than there is between such loss 
and his thought about five times six. Man's 
feelings can act only in accord with their 



DOMINION WITHIN 35 

Source and Principle, God, and they are not 
affected by that which is not their Source or 
Principle of being. 

Yellowness, hardness, and opacity, are 
changeless manifestations of gold. Wherever 
gold is, there yellowness, hardness, and opacity 
are always found. The loss of a pocketbook 
could not in the slightest degree change the 
color of gold, or cause yellowness to depart 
from gold, — either gold in the pocketbook or 
anywhere else in the world, — since the yellow- 
ness depends not on what happens to the 
pocketbook, but on the nature of gold. Like- 
wise, the loss of a pocketbook cannot change 
man's joy and peace in the slightest degree, or 
cause them to depart from God, since they 
depend solely on the nature of God; neither 
can such loss cause joy and peace to depart in 
the slightest degree from the mentality of a 
human being, if that mentality is stayed on 
God, and so is governed by the only law or 
truth of being. 

Likewise, unfair or insulting human con- 
duct has absolutely no relation to the love, joy, 
and peace, which St. Paul speaks of as "fruits 
of the Spirit." These have neither their Source 



36 DOMINION WITHIN 

nor their Principle in unjust or discordant 
human conduct; as before remarked, their 
Source and Principle is God, and human 
mentality must learn to consent to the govern- 
ment of its feelings by God alone, and not by 
human behavior, — otherwise, its government 
and its action are both false and afflictive. 

All the misery of the human race is attribu- 
table to the fact that the human mind allows 
ignorance and false sense to enforce their 
claim that a connection exists between true 
feelings and material circumstance and human 
behavior, whereas no such connection exists. 
The only legitimate connection of feeling is 
with God. This is the truth, a part of that 
truth which Christ Jesus declared would make 
those who know it free from the ills of life. 

If we but learn to say to ourselves, many 
times per day perchance, as occasion arises, 
"No connection" (applying the phrase as a 
reminder that there is no necessary or reason- 
able relation) "exists between seeming mate- 
rial loss, or unjust or unkind behavior on the 
part of human beings, and the love, joy, and 
peace which belong to us as children of God," 
then we will be protecting ourselves from the 



DOMINION WITHIN 37 

loss of the only riches which are real; we will 
live more happily, healthfully and prosper- 
ously even in a worldly sense, and more fully 
obey the command: "Lay not up for your- 
selves treasures on earth, where moth and rust 
corrupt, and where thieves break through and 
steal; but lay up for yourselves treasures in 
heaven (your daily human consciousness) 
where moth and rust do not corrupt, and 
where thieves do not break through and steal." 
Doing this, we shall "seek first the kingdom of 
God and His righteousness," and what we 
need to eat, drink and wear will infallibly be 
added unto us, notwithstanding any temporary 
seeming to the contrary. This is the promise 
of Christ, whose word cannot fail. 

In fact, there is no legitimate connection 
between the activity of love, joy, peace and 
confidence in good, and weakness or pain of 
the body; but this is sometimes a little more 
difficult to demonstrate. What is called dis- 
ease of the body is usually the result of one 
having entertained some false feeling mas- 
querading as a mental state ; and, if what may 
be termed the mental discord is first eliminated, 
the bodily ill will usually soon vanish. On the 






38 DOMINION WITHIN 

basis of the understanding and practice of the 
truth above set forth, it ought to be possible 
quickly to eliminate from consciousness lust, 
fear, worry, anxiety, grief, doubt, anger, jeal- 
ousy, envy, revenge, and the like. These are 
purely mental discords. In some cases it may 
not be humanly possible to have a very full 
sense of joy and peace while suffering from 
weakness or pain, but if the mental discords 
above mentioned are thoroughly eliminated, the 
sense of weakness and pain will soon disappear. 
Then there will be nothing to interfere with 
a full realization of love, joy, peace and con- 
fidence in good. 

Suppose that a boy, who was just com- 
mencing to study arithmetic, had an enemy, 
older than himself, who pretended to be his 
friend, and whom he believed to be his friend. 
If this pseudo-friend could persuade the boy 
that he ought to begin his study of arithmetic 
with fractions, and that, if he did so, he would, 
in this way, most readily learn addition, sub- 
traction, multiplication, and division, he could 
prevent the boy from gaining a knowledge of 
arithmetic at all, or, at least, make it extremely 
difficult for him to do so. Likewise, if satan, 



DOMINION WITHIN 39 

mortal belief, can persuade us that we should 
seek happiness, or harmonious consciousness, 
by commencing with the attainment of mate- 
rial prosperity, agreeable social recognition, 
and bodily health, and that, if we do so, we 
shall, in this way, most readily attain joy, 
peace, and a loving attitude of mind, he will 
prevent us from attaining harmonious con- 
sciousness altogether, or at least make it 
exceedingly difficult for us to do so. In this 
way, we should be as badly misled as the boy 
would be, if he were persuaded to commence 
the study of arithmetic with fractions. 

As before intimated, pain, weakness, and 
poverty are as unlike God, and so as untrue 
and unreal, as are fear, doubt, worry, grief, 
lust, jealousy, anger, and the like. But the 
writer has discovered from experience, that if 
he starts a patient working against pain, weak- 
ness, or poverty, both the patient's effort and 
his own work in behalf of the patient often fail 
of quick results, as is often true in the experi- 
ence of all practitioners ; and, as a consequence, 
the patient gets discouraged. But, when the 
patient is shown how to begin work for himself 
by combating purely mental discords, in the 



40 DOMINION WITHIN 

manner already indicated in this paper, he 
finds himself winning victories from the start, 
and he is greatly encouraged, and is much more 
responsive to the practitioner's work. There 
is great wisdom in giving a beginner some- 
thing to do that he can be sure to accomplish 
if he is diligent, rather than to set him a task 
at which, as a beginner, he is quite likely to 
fail. Since the writer definitely began to use 
this method of procedure, he has healed quite a 
large number of patients who have had treat- 
ment for considerable time by various prac- 
titioners, and have been studying and working 
for themselves, and all without much success. 
The healing was accomplished by starting 
them to work at demonstrating right feeling, 
rather than at demonstrating health and har- 
mony. They had failed for so long because 
they had never started right. Beginning at 
the right point in their work, the health and 
harmony were soon attained. 

In the "Father-Mother God" (S. & H., 
p. 16), Truth or Intelligence is the divine 
Father, and Love is the divine Mother. "White- 
robed purity will unite in one person masculine 
wisdom and feminine love" (S. & H., p. 64). 



DOMINION WITHIN 41 

As the child in the early stages of its human 
life has, and needs to have, much more to do with 
its mother than with its father, so the "babe in 
Christ," the beginner in Christian Science, has 
need to work even more in Love, through dem- 
onstrating right feeling, than in Truth, through 
demonstrating right thinking, though as he 
attains spiritual manhood, he must come into 
the full recognition and demonstration of both 
Truth and Love. 

Let one of our watchwords be, "No connec- 
tion" between the good of the mind and dis- 
cordant human or material circumstances. We 
can always say to ourselves that God is a suf- 
ficient reason for not fearing, not doubting, 
not worrying, not grieving. 

At our present stage of development we 
cannot wholly, or even largely, withdraw our 
thoughts from the consideration of discords and 
difficulties, but, here and now, we can learn to 
keep our feelings with God, harmony, all the 
time. The oft quoted motto, "Let nothing dis- 
turb the harmony of your thoughts," might be 
revised to our profit, so that it shall read, "Let 
nothing disturb the harmony of your feelings." 

Having mediatorial intelligence, so that we 



42 DOMINION WITHIN 

can not only know and declare Truth, but can 
also consider and uncover error and reverse it 
in favor of the truth, and having divine love 
with which to dissolve error, we are perfectly 
equipped for the sendee of God on the human 
plane, and for the true service of ourselves; 
but if we allow the feelings to be engaged with 
and ruled by discord, we can serve nothing but 
satan. 

We should not allow our feelings to be 
governed by the evidence before the senses, 
however much our thoughts must rest upon 
outward circumstances while engaged in over- 
coming human discords and difficulties. 



"Jesus' life, outwardly, was one of the most 
troubled lives that was ever lived. Tempest 
and tumult, tumult and tempest, — the waves 
breaking over it all the time. But the inner 
life was a sea of glass. The great calm was 
always there. At any moment you might have 
gone to Him and found rest." — Henry Drum- 
mond. 

We should, and can, attain this "sea of 
glass" for ourselves. — G. A. K. 



THE CONSCIOUSNESS THAT 
HEALS 

(Reprinted from C. S. Sentinel, Sept. 12, 
1908.) 

In Christian Science great emphasis is laid 
upon the Scriptural statements that God is 
Spirit; God is eternal; God is perfect, and 
God is the only cause and creator. The crea- 
tions of God would naturally and inevitably 
bear His characteristics, and not characteris- 
tics opposite to Him. Therefore, the real uni- 
verse and man were created like to God, — 
spiritual, eternal, and perfect, — and they so 
remain, because God's all-power preserves 
them as He made them. And God, Spirit, 
knows or discerns His universe and His chil- 
dren as they are ; that is, spiritual, eternal, and 
perfect. If we could discern the universe in 
the same way that Spirit discerns it, then that 
would be spiritual discernment on our part; 
but we are not able to exercise spiritual dis- 
cernment through the physical senses, nor ever 
43 



44 DOMINION WITHIN 

shall be, "for the carnal mind is enmity against 
God." We may, however, exercise spiritual 
discernment in spite of the physical senses by 
reasoning, as above indicated, from God as 
premise, thus determining what the character 
of man and the universe must be, and obeying 
the Scriptural rule of "comparing spiritual 
things with spiritual." 

If we have spiritual discernment, we have 
faith; for the two are identical. And if we 
know or discern the universe and man as God 
knows them, then in our thinking or conscious- 
ness we reflect the divine thinking, just as 
Jesus did. When we do this, we know the 
power of Mind as did the Master; and the 
Mind or consciousness which Jesus had was 
that consciousness which healed the sick, raised 
the dead, and cast out devils (evils) . Having 
freely received this consciousness from God, he 
freely gave it to as many as would receive it; 
and it is our duty to reflect this same conscious- 
ness. St. Paul exhorts, "Let this mind be in 
you, which was also in Christ Jesus." 

To have and to exercise this healing con- 
sciousness, and obtain results therefrom, sev- 
eral things are requisite. First of all we must 



DOMINION WITHIN 45 

understand that all God's ideas and their 
expression are spiritual, eternal, and perfect; 
but it is far from sufficient to accept this intel- 
lectually, as a creed to be recited in church and 
on other formal occasions. On the other hand, 
this view of all that is must become a part of 
our habitual thinking. The tendency with us, 
as mortals, is to let our thoughts, moment by 
moment, dwell upon the subjects presented by 
the physical or bodily senses, and to be thus 
directed by what seems to transpire in our 
bodies and in the so-called physical world. In 
other words, it is considered "natural" for us 
to let our thoughts drift with the current of 
sense testimony. The duty set before us is to 
make head against this current and never to 
drift with it a moment, when we can avoid it. 
Our problem is to gain gradually, and as 
rapidly as possible, the ability to keep habitu- 
ally our thoughts on the plane of spiritual 
discernment. This we shall accomplish by dis- 
tinctly and purposely lifting our thoughts, mo- 
ment by moment, away from the presentations 
of the bodily senses and by fixing them on God 
and on the nature of His spiritual creation ; or, 
if sense testimony obtrudes itself upon us so 



46 DOMINION WITHIN 

much that we cannot ignore it, we may then 
deny and reverse it in favor of the spiritual 
truth, until its claims are so much silenced that 
they retire into the background. If we thus 
persistently take control of and direct our 
thoughts, in a few weeks or months the spiritual 
attitude of mind will become habitual, and 
most of the time there will abide in conscious- 
ness a realization of the perfection of man and 
all real things; that all are expressions of the 
spiritual, eternal, and perfect, — and this quite 
independently of the fact that at the given 
time we may be "treating" ourselves or another 
for sickness, sin, or any other trouble. To 
have such a consciousness is to "pray without 
ceasing." 

This consciousness must be not merely intel- 
lectual; it must be transfused with love, — the 
love of God and the love of His whole creation, 
as being spiritual and good, and therefore 
lovable. By conscious, persistent effort we can 
acquire the habit of having our thoughts and 
feelings turn to God and to the right percep- 
tion and active knowing and loving of His 
creation; and the time soon comes when this 



DOMINION WITHIN 47 

no longer calls for effort, but our thoughts and 
feelings run naturally in such channels. 

Finally, the spiritual consciousness, to the 
degree that it is attained, must find exempli- 
fication in our lives, so far as it is possible to 
make the demonstration. If loyal to the spirit- 
ual program of life, we shall not seek material 
things as an end in themselves, or under the 
belief that they are real, but we shall know 
that substance is Spirit and matter is only 
shadow. Then we will seek "first the kingdom 
of God, and his righteousness," and let the ma- 
terial take a secondary place until such time as 
the appearance of it is destroyed by the fuller 
realization of Truth. We shall not recognize 
intelligence or power in matter by taking 
drugs, and we shall not, when we can harmoni- 
ously avoid it, seek the pleasures of the flesh. 

Such a spiritual consciousness exemplified in 
daily life will be, in large degree, Godlike, and 
will be transparent to the divine Mind, even as 
a pane of glass is transparent to sunlight. 
Mrs. Eddy says, "The manifestation of God 
through mortals is as light passing through the 
windowpane" (Science and Health, p. 295). 



48 DOMINION WITHIN 

In like manner, the light of Truth passes 
through a spiritualized consciousness and 
destroys all belief in sin and disease, and ulti- 
mately will destroy the belief in death and mat- 
ter. Such a consciousness is a window open 
toward heaven. It lets in the light for our- 
selves, and whoever turns toward us for help 
may experience enough of the light of Truth 
and Love shining through to heal him partially 
or wholly of his diseases. To change the fig- 
ure, if we have such a consciousness, it is as a 
mirror reflecting the divine Mind, and by con- 
sciously directing our spiritual thoughts, we 
may reflect the healing rays of Truth and Love 
upon whom we will. 

From this description it will be seen that in 
Christian Science it is the divine Mind and the 
reflected consciousness thereof which heals the 
sick. It will also be seen how radically dif- 
ferent is this process from faith-cure, based on 
blind belief, and from processes of hypnotism 
or suggestive therapeutics, wherein a human 
consciousness which accepts matter, sin, and 
disease as real is the supposed curative agent. 
It must be very evident that Christian Science 
healing is based on the divine Mind, God, while 



DOMINION WITHIN 49 

all other forms of mental treatment are based 
more or less on the human, "carnal mind," 
which, as Paul says, "is enmity against God." 
The state of consciousness above described 
exemplifies the 1st Psalm: "Blessed is the man 
that walketh not in the counsel of the ungodly, 
nor standeth in the way of sinners, nor sitteth 
in the seat of the scornful. But his delight is 
in the law of the Lord ; and in his law doth he 
mediate day and night. And he shall be like 
a tree planted by the rivers of water, . . . 
his leaf also shall not wither; and whatsoever 
he doeth shall prosper." 



Some people speak of being repellant to 
others, or of being repelled by others. It is 
only a sense of self that is repelled. Imagine 
light being repelled by darkness ! Imagine any 
sinner, however great his sin, repelling the all- 
potent, the all-embracing love of Christ, mani- 
fested through Jesus! Is there any case on 
record of Jesus being repelled? Did he come 
to turn away from sinners, or to save sinners 
from their sins? Let us become so unselfed 
that there is nothing in us to be repelled. Then, 
too, we shall not repel others. 






PRAYER" 

To make this subject plain, let us first con- 
sider the steps by which a young man prays 
his way through college. 

1. Recognition. Any young man who, of 
his own volition, registers in a college for a 
course, with an intelligent sense of what he is 
doing, recognizes that the college administers 
to its students a body of knowledge, and that 
this knowledge is in existence, ready to be 
administered, before the student goes there. 
The young man does not expect any knowl- 
edge, any facts or laws, to be created for his 
special benefit. Moreover, if he stops to think, 
he recognizes that neither this college, nor any 
other, nor all of them combined, have any 
monopoly of the facts and laws which they 
teach. All these facts and laws are just as 
much present in any man's home as they are in 
any college, and a knowledge of them could be 
gained in any man's home. The college is sim- 
ply a more convenient place in which to gain 
50 



DOMINION WITHIN 51 

this knowledge, because the college arranges 
the knowledge in the right order of presenta- 
tion, and parcels it out in daily portions of the 
proper amount for the student to master, and 
gives him guidance and discipline, which he 
could not get at home, — at least not without a 
very competent tutor. He could do the work 
at home, .though not so easily. 

2. Desire. Having recognized that the 
college has a body of knowledge to administer, 
the student, to succeed, must desire that knowl- 
edge. If he goes to college with the right pur- 
pose, he does not go for the buildings, nor for 
the faculty, nor for the amusements, but with 
a great desire for a knowledge of the facts and 
laws which he has recognized to be already in 
existence. 

8. Appropriation through concentration 
and drill. Recognition and desire are funda- 
mental to the young man's gaining the body of 
knowledge which the college administers, but 
they are not sufficient. To succeed, the stu- 
dent must, each day, concentrate his conscious- 
ness upon the daily portion of the facts and 
laws allotted to him, in the various branches 
which he is studying. Nor is it sufficient for 



52 DOMINION WITHIN 

him to study each fact and law until he clearly 
sees that it is true. He may have to spend 
considerable labor to do even this, but he must 
do more. He must go over and over these 
facts and laws, and drill them into his memory, 
into his consciousness, else he will not have 
command of them, either at examination time, 
or in his succeeding lessons, or when he needs 
them to do practical work. 

The average college student drills the facts 
and laws in any subject into his mind suffi- 
ciently to enable him to have command of them 
until he has passed the examinations on that 
subject, and on related subjects; but how few 
of the facts and laws, taught in a college 
course, does the average student drill into his 
consciousness so thoroughly that he has a life- 
long command of them, so that he can make 
instant use of them at any time when it would 
suit his convenience or pleasure to do so. Only 
of the facts and laws of which he has gained an 
ineradicable and ready-on-demand knowledge, 
can he be said to have gained an absolute 
mastery. 

During the process of concentration and 
drill, the student has obstacles to contend with. 



DOMINION WITHIN 53 

In the first place, he has to overcome the inertia 
of ignorance, the difficulty of seeing and under- 
standing the subject matter which he is study- 
ing. But, with many, an even greater difficulty 
is to rule out distracting thoughts, and keep 
the consciousness fixed with continuity, hours 
at a time, upon the subjects being studied. 
The young man who cannot, during his study 
hours, keep thoughts of the dance he went to 
the night before, or of the theatre party he is 
going to on Saturday night, or of the next 
week's football match, out of his mind for the 
most part, will not make much of a success in 
college. The difficulty of doing this is often 
very great, but most students do it, in spite of 
the difficulty. Distracting thoughts incident 
to disease of more or less severity, homesick- 
ness, anxiety over money matters, and many 
others, also have to be sternly ruled out of the 
mind, in order to study successfully ; and many 
accomplish this task. 

4. Application. Nothing so fixes facts 
and laws, learned in theory, in the conscious- 
ness, in such a way as to give a mastery of 
them, as an application of them, as fast as 
learned, to practical conditions; and the best 



54 DOMINION WITHIN 

colleges attend to it, that their students shall 
be induced to make practical application of 
their theoretical knowledge to the largest pos- 
sible extent. This not only helps them while 
in college, but fits them for work in the world. 

The student who properly attends to the ele- 
ments of recognition, desire, appropriation, and 
application, in connection with the body of 
knowledge which the college is administering, 
will, without the slightest doubt, graduate 
from the college in due time and with high 
honors ; and, if he properly attends to these ele- 
ments all through his college course, with refer- 
ence to that body of knowledge he has daily 
maintained an attitude of prayer, when prayer 
is rightly understood, for true prayer always 
includes the elements above mentioned. It 
includes desire, but it never includes an ex- 
pectation of or an asking for any change in the 
objects of desire, or in that which is addressed 
in prayer. It recognizes that all the change 
must take place in the one who is praying, lift- 
ing him from ignorance to knowledge, from 
bondage to freedom, and from evil to good. 

Now let us consider how it works out on a 
higher and more important field of endeavor. 



DOMINION WITHIN 55 

What practically all well-meaning people in 
the world are striving for is the attainment of 
holiness, health and plenty, — in other words, 
harmony. Religious people recognize that the 
source of these is God, and that it is a duty as 
well as a privilege to make these things a sub- 
ject of prayer. What is the proper process? 
It is important to know, lest we should "ask 
and have not, because we ask amiss." 

1. Recognition. Holiness, health (har- 
mony, strength), and plenty, are laws of God; 
they are the eternal manifestations of His 
being. Since God is omnipresent, these mani- 
festations are omnipresent; and since He is 
infinite, these manifestations are infinite and 
inexhaustible, and are ever at hand. So we 
should never expect God, or ask Him, to create 
any holiness, health, or supply for us, or in any 
way to change Himself or His laws. If we do 
so, we shall "ask amiss." But we should rec- 
ognize that God has already provided for us 
all good, and has placed it nearer to us than 
the air we breathe, as near to every man as are 
the facts of the multiplication table, which are 
at hand, ready to be learned and appropriated 
wherever a man is. This is what Jesus meant, 



56 DOMINION WITHIN 

when he said: "And therefore I say unto you, 
'Have faith that whatever you ask for in prayer 
is already granted you, and you will find that 
it will be.' " Twentieth Century New Testa- 
ment. Mark 11:24. 

2. Desire. Without desire for holiness, 
health and plenty, and without desiring them 
from their only true source, God, we shall have 
no more success in attaining them than would 
a college student, who, though attending col- 
lege, had no real desire for the knowledge there 
administered. To say that we desire, is not 
sufficient. The desire must be real. Said 
Jesus, "Blessed are they which do hunger and 
thirst after righteousness; for they shall be 
filled." On page 6 of Science and Health, 
Mrs. Eddy writes: "The danger from (audi- 
ble) prayer is that it ma} r lead us into tempta- 
tion. By it we may become involuntary 
hypocrites, uttering desires which are not real 
and consoling ourselves in the midst of sin with 
the recollection that we have prayed over it or 
mean to ask forgiveness at some later day." 

3. Appropriation through concentration 
and drill. We are born as ignorant of true 
holiness, health, and supply, and of their 



DOMINION WITHIN 57 

Source, as we are of arithmetic, language, or 
chemistry; and we shall never gain a mastery 
of the harmony of life in its various phases 
with any less effort, or in any very different 
manner, than we gain a mastery of the forms 
of worldly knowledge taught in school and col- 
lege. If we wish to gain real possession of 
holiness, health, and plenty, we must concen- 
trate our thought upon them, and upon their 
relation to God, until we understand what they 
really are. But simply theoretical understand- 
ing is far from being sufficient. Having seen 
and understood what these forms of harmony 
are, and that they belong to us in the same 
sense that the facts of the multiplication table 
belong to us if we are willing to put forth the 
requisite effort to gain them, it next behooves 
us to hold our thought to and upon the fact 
that harmony, in its various phases, is the law 
of God, and is really the law of our being, and 
hold it there consecutively by the hour, rigor- 
ously excluding all other thoughts, just as the 
child holds his thought to and upon the multi- 
plication table, with repetition after repetition, 
and application upon application, in order to 
absorb it indelibly into his consciousness. 



58 DOMINION WITHIN 

During this process of concentration and 
drill, our greatest obstacles are intruding 
thoughts, trying to distract our attention, — 
temptations of sinful desire ; thoughts of pleas- 
ure, innocent enough in themselves, but out of 
place during our period of prayer ; feelings of 
fear, anxiety, worry ; feelings of pain or weak- 
ness; thoughts along a score of lines opposite 
to the law of harmony which we are trying to 
master. In order for rapid growth, all such dis- 
tracting thoughts must be sternly ruled out of 
our consciousness for some considerable con- 
secutive period of each day, and as much as 
possible during all the day, in order that our 
thoughts and feelings may be consciously and 
determinedly fastened upon harmony in its 
various manifestations, until we have perma- 
nently absorbed it into our consciousness, or 
identified our consciousness with it. 

In this connection we may with profit recall 
such counsel as follows: "Work out your own 
salvation with watchful care. Remember, it is 
God, who, in his kindness, is at work within 
you, enabling you both to will and to work." 
Phil. 2:12, 13. Twentieth Century New Tes- 
tament. "What I say unto you I say unto 



DOMINION WITHIN 59 

all, Watch." Mark 13:37. "Pray without 
ceasing." I Thes. 5 :17. "Let us not be weary 
in well-doing; for in due season, we shall reap 
if we faint not." Gal. 6 :9. "For precept must 
be upon precept, precept upon precept; line 
upon line, line upon line." Isa. 28:10. "Stand 
porter at the door of thought. Admitting only 
such conclusions as you wish realized in bodily 
results, you will control yourself harmoniously. 
When the condition is present which you say 
induces disease, whether it be air, exercise, 
heredity, contagion, or accident, then perform 
your office as porter and shut out these un- 
healthy thoughts and fears. Exclude from 
mortal mind the offending errors. The issues 
of pain or pleasure must come through mind, 
and like a watchman forsaking his post, we 
admit the intruding belief, forgetting that 
through divine help we can forbid this en- 
trance." Science and Health, page 392. 
"Hold thought steadfastly to the enduring, the 
good, and the true, and you will bring these 
into your experience proportionably to their 
occupancy of your thoughts." Science and 
Health, page 261. 

4. Application. Nothing so quickly and 



60 DOMINION WITHIN 

so thoroughly gives us mastery of the law of 
harmony in its various phases, after we theo- 
retically understand what it is, as its constant 
application to the problems of daily living. 
As above indicated, until we have thoroughly 
accomplished our tasks, we should set aside 
some portion of each day for concentrated and 
consecutive direction of our thought to and 
upon the law of harmony, even as the college 
student has his periods of consecutive study; 
but, in addition to this, we should make use of 
our knowledge that harmony really is the law 
and the power of being to cast out of our con- 
sciousness feelings of fear, worry, doubt, sin, 
and pain at the very moment that these in- 
truders try to gain entrance. If any of these 
forms of error seem to have gained permanent 
lodgment in our consciousness, as in the case 
of chronic sin or disease, we may well contend 
with these more especially during our periods 
of consecutive work or prayer ; but throughout 
the day we should apply our knowledge of har- 
mony to the prompt ejection of any feelings 
of discord along new or unusual lines, which 
we detect springing up in our minds. This 



DOMINION WITHIN 61 

will be a most valuable application of what we 
are learning and striving for. 

Most people have really acquired a mastery 
of the fundamentals of arithmetic. They could 
stand an examination at any time, at a 
moment's notice. If any ordinary problem 
presents itself in their business, they have im- 
mediate command of the knowledge with which 
to solve it. They do not have to consult a book, 
or to refresh their memory. They have no fear 
that the requisite knowledge is not there. 
When they have reached this stage, they do 
not have to study these fundamentals of arith- 
metic any more, or make any conscious effort 
with regard to them. They have merely to use 
the knowledge when occasion presents itself. 
They have so assimilated this form of knowl- 
edge that they do not hunger or thirst for it 
any more, since it springs up in them an inex- 
haustible well of water, ready for instant use. 

Whoever recognizes that harmony — holi- 
ness, health, plenty — is the fact of being, and 
is ever at hand, eternal, changeless, and inex- 
haustible, the perpetual manifestation of God ; 
and whoever desires that harmony in all its 



62 DOMINION WITHIN 

manifestations with his whole heart; and who- 
ever will concentrate his thought and feeling 
upon this law, and hold his mind to it, and drill 
it into his consciousness, and make continued 
application of it, with the persistence, watch- 
fulness, patience, and assiduity that the aver- 
age person has spent upon the fundamentals of 
arithmetic, such a person may be sure of attain- 
ing the same mastery of holiness, health and 
plenty. Then he will have no fear of losing 
them. He will not have to strive so hard for 
them as he once did. He will merely have to 
use his demonstrable knowledge of them occa- 
sionally to rule out discord, just as the average 
person has to use his knowledge of arithmetic 
occasionally to solve a problem, but he will have 
no more fear that he will be unable to overcome 
discord than the average person entertains a 
fear that he cannot reckon up a grocery bill on 
occasion. 

A person who has acquired such a demon- 
strable and ready-on-demand knowledge of the 
harmony of God in its various manifestations 
has fed upon the bread of life, and to him the 
following words of Jesus properly apply : "He 
that eateth of this bread shall live forever." 



DOMINION WITHIN 63 

"Whosoever drinketh of the water that I shall 
give him shall never thirst; but the water that 
I shall give him shall be in him a well of water 
springing up into everlasting life." 



MATTER 

"Matter makes itself known to us by the 
testimony of the senses. We see it, hear it, 
smell it, taste it, touch it. But observe, that, 
after all, this is indirect testimony. These 
impressions are all of them simply brain im- 
pressions. We see, hear, smell, taste, touch, 
in our consciousness only. We camiot assert 
therefore that matter exists apart from this 
consciousness. Science has nothing to say 
about the ultimate nature of matter. Science 
studies matter simply as a fact of human expe- 
rience. We are not concerned in physics with 
what things really are, but solely with their 
properties and behavior. Physics neither 
offers nor seeks an explanation of the universe. 
It leaves all such problems to metaphysics." — 
From the Text-book on Physics by Henderson 
and Woodhull, of Columbia University. 



FROM SICKNESS TO HEALTH 

Matter is non-intelligent, even if it were real, 
which it is not. Matter, so-called, possesses 
neither consciousness nor the power of motion. 
It cannot plan its own states. It cannot re- 
arrange itself, whether in the mass or in mo- 
lecular relations. Matter, so-called, is a belief 
or shadow of substance, which mortal mind 
images forth as a medium in which and through 
which mortal mind can depict its operations. 
Therefore all states and conditions of matter, 
whether of the mortal body or other manifesta- 
tions of matter, are determined by mortal 
mind, unless, through the operation of Sci- 
entific Christianity, mortal mind has been 
brought under control by the divine Mind,— 
in which case the body is, in a sense, controlled 
by divine Mind, and continues to be, more and 
more, until such time as the belief of matter is 
completely dispelled. 

It is well to understand what some phases 
of the mortal belief are, and certain claims of 
64 



DOMINION WITHIN 65 

mortal mind are herewith set forth. If a 
person entertains in his consciousness, in an 
habitual way, anger, anxiety, grief, malice, 
covetousness, discontent, lust, envy, self-con- 
demnation, or any inharmonious mental state, 
or any mental state that is unlike the divine 
Mind, that mental condition is almost sure, 
sooner or later, to be pictured forth in some 
inharmonious condition of the body, named 
disease, whether organic or inorganic, so-called. 
Any of these inharmonious or ungodlike men- 
tal states, if habitual, gradually result in im- 
peded and irregular action of one or more of 
the bodily organs, resulting in the develop- 
ment of poisons in the system, and in mal- 
nutrition and the imperfect assimilation of 
food. These conditions tend to increase, and 
almost any kind of a disease may result. 
Almost any up-to-date physician would agree 
that this is so. 

A gentleman of the author's acquaintance 
went into the office of an expert blood analyst, 
and had a drop of blood drawn from his wrist, 
he being at the time in an ordinary, contented 
frame of mind. Microscopic and other analy- 
sis of the drop showed the blood to be pure. 



66 DOMINION WITHIN 

Then the gentleman purposely thought about 
a matter concerning which it was easy for him 
to become angry. After twenty minutes of 
this, he had a drop of blood drawn, and the 
analysis showed the presence of both pus and 
bile. This fact ought to make it evident how 
disease often starts. 

The foregoing is a statement and illustration 
of the workings of mortal mind, error, and rep- 
resents a condition of affairs to be overcome; 
and the mortal-mind cause, so-called, has to be 
overcome before the mortal-mind effect, so- 
called, can be overcome, another way of saying 
which is, that the sin must be overcome before 
the disease resulting from it can be overcome. 
The inharmonious and ungodlike mental condi- 
tions must be corrected, and harmonious and 
Godlike mental conditions must be established 
in their places, before the disease can be healed. 
Sometimes the realization of the practitioner, 
or of the patient himself when he is reading the 
Bible or Christian Science literature with the 
true understanding, may be so clear and abso- 
lute as to overcome both the sin and the disease 
in a few moments, or in a single treatment. In 
that case, the mortal-mind cause, so-called, and 



DOMINION WITHIN 67 

mortal-mind effect, so-called, are both over- 
come as part of one and the same act. How- 
ever, where the healing is not immediate, it is 
worth while to gain it by faithful and con- 
tinued work. Under such a program, the chief 
effort of the patient and practitioner should be 
to overcome the inharmonious mental habits, 
being sure that, as soon as they are overcome, 
or very soon after, the disease will disappear. 
Some of the following suggestions will apply 
to one person and some to another. Each will 
doubtless be able to pick out what applies to 
himself or herself. 

Are you tempted to be frequently angry at 
your fellowmen, or at yourself, or at animals 
and things which are around you? "Cease from 
anger, and forsake wrath: fret not yourself in 
any wise to do evil." "Be not hasty in your 
spirit to be angry: for anger resteth in the 
bosom of fools." "Be ye angry, and sin not: 
let not the sun go down upon your wrath: let 
all bitterness, and wrath, and anger, and 
clamour and evil speaking, be put away from 
you, with all malice." 

Are you tempted to entertain and dwell 
upon lustful thoughts? Remember that the 



68 DOMINION WITHIN 

lusts of the flesh are not ordained of God, and 
are not known to God. They have no part in 
the divine Mind. They do not belong to the 
true man, which is your true self-hood, and 
which it is your business to demonstrate. "Be 
ye perfect, even as your Father in heaven is 
perfect." Entertain no thought or desire 
which your heavenly Father does not enter- 
tain. "Let no man say when he is tempted, 
I am tempted (tried) of God: for God cannot 
be tempted with evil, neither tempteth He any 
man: but every man is tempted when he is 
drawn away of his own lust and enticed. When 
lust hath conceived, it bringeth forth sin, and 
sin, when it is finished, bringeth forth (disease 
and) death. Do not err, my beloved brethren. 
Every good gift and every perfect gift is from 
above (and not from the earth or from the 
flesh) and cometh down from the Father of 
lights, with whom is no variableness, neither 
shadow of turning. Of His own will begat 
He us with the word of truth (not by any 
fleshly process), that we should be a kind of 
first fruit of His creatures. Wherefore, lay 
aside all filthiness, and superfluity of naughti- 



DOMINION WITHIN 69 

ness, and receive with meekness the engrafted 
word which is able to save your souls." 

Are you tempted to continued grief over the 
loss of some cherished possession or over the 
so-called death of some loved one? Know that 
God has made all that really is, and that noth- 
ing which He has made can be destroyed. 
Know that no real good is, in truth, separated 
from you for an instant, and know that it is 
not in the power of error to keep you very long 
from realizing this fact. All that seems lost 
to you will soon be restored to you with a more 
perfect and satisfying possession or under- 
standing thereof, — and the sooner in propor- 
tion as you know this to be true, and have 
confidence in the imperishability of that which 
is good. Nothing is lost in truth, nor is the 
realization thereof lost very long to those who 
know this fact. "I would that you sorrow not 
as those who know not the gospel. God does 
not grieve over anything. He has no occasion 
to. In truth, you are His image and likeness ; 
and you have no occasion for grief, if you do 
not allow yourself to be deceived by appear- 
ances, but, on the contrary, hang on to your 



70 DOMINION WITHIN 

Scientific knowledge of things as they are. 
The world thinks that it is a virtue to grieve 
under certain conditions, and that it would be 
unnatural in an opprobrious sense not to do so ; 
but do not be deceived by the world's judg- 
ment. There is no virtue in grief. The Chris- 
tian who really believes his faith has little 
occasion for grief. Put it out of mind as not 
belonging to your high calling in Christ Jesus, 
if you would be holy, happy and well. 

Are you tempted to be anxious about any- 
thing? Are you given to worry and fretting? 
No person ever bettered his condition in the 
least by entertaining any such sentiments; but 
many have done themselves, in appearance, 
incalculable harm by cherishing anxiety and 
worry. Do your duty by God, by your fellow- 
men, and by yourself, hour by hour, and day 
by day, as well as you know how, and let it 
rest at that. "Why are ye anxious for the 
morrow, what ye shall eat, or what ye shall 
drink, or wherewithal ye shall be clothed ? Seek 
ye first the kingdom of God, and His righteous- 
ness, and all these things shall be added unto 
you." Do the best thing you can discover at 
all times. Having done that, "be careful (full 



DOMINION WITHIN 71 

of care) for nothing." As some one once said : 
"If you can do anything about it, why don't 
you? And if you can't, what is the use of 
worrying about it?" But if you believe God, 
you have no occasion to worry. If you really 
believe and trust Him, your needs will be met, 
day by day, whether you can see the way in 
advance or not. 

Are you doubtful or discouraged because 
you are not healed quicker ? That is the devil's 
device to keep you in an inharmonious state of 
mind, so that, in belief, your food will not 
assimilate, your bodily organs will not act 
properly, and poisons will continue to be 
secreted in your system. Do not be caught by 
this snare of the devil. Know that God made 
man, that all God's works are perfect; that 
health and harmony are eternal laws of God, 
and are present facts. Resting in this assur- 
ance, be hopeful, cheerful, patient and persist- 
ent. Maintain the joy of the Lord. Rule out 
all inharmonious and ungodlike emotions and 
sentiments. Keep them out by relying on God 
and by meditating on His law. If you do this 
persistently, the mortal-mind so-called causes 
of your trouble will be removed ; 5^our food will 



72 DOMINION WITHIN 

assimilate better; mal-nutrition will gradually 
cease; poisons will cease to be formed; the 
poisons already in your system, in belief, will 
be gradually eliminated; new and healthy tis- 
sues will be built up. It often takes time to 
accomplish this, but what of it? You enter- 
tained wrong mental states for weeks and 
months before the resulting disease developed. 
Is it any wonder that you should be required 
to entertain right and God-like habits of 
thought for weeks before the disease disap- 
pears? And do you not see that if you allow 
yourself to vacillate between hope and fear, 
between confidence and doubt, between trust 
in God and anxiety, and do not trust God with 
your whole heart, you are delaying your heal- 
ing just so much? It is practically certain that 
if you maintain a confident, hopeful, cheerful 
frame of mind, without interruption, for a 
number of weeks consecutively, beneficial 
physical results will be in evidence. "Why art 
thou cast down, O my soul? and why art thou 
disquieted within me ? Hope thou in God : for 
I shall yet praise Him, who is the health of my 
countenance, and my God." The summation 
of the matter is : If vou want to be well, believe 



DOMINION WITHIN 73 

in God, and the all-power and all-presence of 
good; in the essential nothingness and imper- 
manency of evil in its every manifestation ; cul- 
tivate and maintain God-like qualities of mind ; 
cast out and refuse to entertain all ungodlike 
qualities of mind, however much excuse there 
may seem to be for entertaining them; keep 
your confidence in God, and keep on doing it; 
and, meanwhile, place your sole reliance for 
healing upon Spirit, and withdraw your reli- 
ance absolutely from matter, whether in the 
form of drugs, or in any other form, thus 
honoring the Lord your God with your whole 
trust and with your whole reliance. Follow 
this program faithfully and without cessation; 
and your reward is sure; and it will come in 
such time as is really for your best good. To 
carry out this program, do not hesitate at any 
amount of effort, nor at any reasonable ex- 
pense, nor at any sacrifice of worldly plans and 
pleasures ; for that which you will attain as the 
result of this program will be the salvation of 
your soul, the being made whole and God-like 
in your consciousness. 

Your particular disease may be one which 
was not caused in the beginning by any inhar- 



74 DOMINION WITHIN 

monious mental state which you were cherish- 
ing, but may have been caused by an accident, 
by being poisoned in some way, by the mortal 
belief of contagion, by the mortal belief of 
having taken germs into your system through 
drinking water, or food, or otherwise, or by any 
one of a variety of so-called causes of disease 
extraneous to your thought. Even if this be 
the case, yet you probably have been through 
a long period of fear, anxiety, doubt, and dis- 
couragement incident to the disease and to 
complications in your affairs which your dis- 
eased condition may have resulted in. Hence, 
very likely, there has developed in your system, 
in belief, more or less of the inactive and 
poisonous conditions which result from fear, 
anxiety, and discouragement, and, in this way, 
the original disease has been aggravated and 
perptuated in your consciousness, and in the 
bodily manifestation. Hence, to heal the dis- 
ease requires the overcoming and casting out 
of fear, anxiety, doubt, and discouragement, 
almost or quite as much as though the disease 
had been caused originally by some untoward 
mental condition. Little or nothing may stand 
in the way of your healing except the inhar- 



DOMINION WITHIN 75 

monious and ungodlike mental conditions 
which you are cherishing, whether your disease 
originated in such conditions or not. If the 
disease did not originate in improper mental 
emotions which you were cherishing, then the 
disease came on without sin on your own part ; 
and it ought to be easily overcome, if you have 
not allowed sin (ungodlike mental emotions) 
to creep in and occupy your consciousness 
because of the disease. As said before, you 
should "right about face," place your hope, 
your trust, your confidence, in God, and keep 
on doing so without vacillation. Then the dis- 
ease will commence to yield, and be completely 
overcome, whatever its original cause, so-called, 
may have been. The whole universe is ruled 
absolutely by God, Love, unadulterated good. 
If you actually believe this, you have nothing 
to fear, nothing to be anxious about, nothing 
to be discouraged about. It is only the cher- 
ishing of fear, anxiety, doubt, and discourage- 
ment which can long cloud over from your 
realization the health, harmonjr, strength and 
abundance which God has provided from the 
foundation of the world, and which are already 
yours, and which are constantly closer to you 



76 DOMINION WITHIN 

than the air you breathe, and from which, in 
reality, you can never get away. Therefore, 
don't be afraid ; don't be anxious ; don't grieve ; 
don't be discouraged: you cannot afford to. 
Hope and trust in God ; and keep at it, through 
thick and thin of the clouds of mortal error, 
and they will soon vanish entirely. 



THE NOTHINGNESS OF EVIL 

All will admit that God does no evil. If, 
therefore, any evil seems to be done, it must 
be done by mortal men. Jesus said: "Of my- 
self I can do nothing." If Jesus could do 
nothing of himself, surely ordinary mortals 
can do nothing of themselves. If, therefore, 
mortals seem to do evil, the evil cannot be of 
God, and they can do nothing of themselves. 
Hence the evil they seem to do is nothing. 

This may seem to be reaching a conclusion 
by a "play on words," but I will defy any 
logician to point out where any "play on 
words" is made. The conclusion may seem to 
be too good to be true; but it represents a 
glorious fact, capable of practical demonstra- 
tion by those who understand. 



WORKING IN TRUTH 

"Trust in the Lord with all thy heart, and 
lean not to thine own understanding, but in all 
thy ways acknowledge Him, and He shall 
direct thy paths." 

To trust in God is not a passive state of 
mind, and is not most apropos when every- 
thing is, to human sense, smooth sailing. We 
have more need of trust in God in time of out- 
ward storm than in time of outward calm. 

To rightly trust in God is not a passive state 
of mind, but is to actively lay hold on and 
declare the supremacy, allness, and potency of 
the everlasting laws of God, good, and to keep 
doing this every moment, until we have won 
inward peace, — and not only peace, but joy, — 
and not only joy, but the conscious sense of 
power, the realization that no error can stand 
before us because we have consciously taken 
our stand with the law, the dynamic energy, of 
God. We are fighting with the sword of the 
Spirit, which is the word of God. 
77 






78 DOMINION WITHIN 

If we can keep ourselves in this active reali- 
zation of peace, joy in good, and power, at 
least part of the time daily, and especially if 
we can so reverse the arguments of mortal 
mind as to rise into this sense of spiritual 
power at those special times when error would 
argue the reality of discouragement, injustice, 
grief, separation, etc., to us, so that we shall 
maintain a peaceful consciousness all of the 
time, rising at times into the active, assertive 
realization of the presence and power of unit}'', 
justice, and love, the outward discord will soon 
disappear. 

Error is most surely making headway in 
enforcing its so-called law, when it has induced 
us to listen to its argument for the reality of 
injustice, separation, misunderstanding, dis- 
couragement, grief, and other falsehoods, and 
this is just the time when error needs to be met. 
It is not wise to say to ourselves, Well, I will 
yield to this sense of discouragement, or smart- 
ing, or grief, or injustice, or what not, until the 
mood passes, and then, when I am not under 
temptation, when I feel calmer, I will work in 
the truth. To assume this attitude, is to allow 
error to entrench itself, which is always unwise 



DOMINION WITHIN 79 

and sometimes dangerous; it is to allow our- 
selves to get into a frame of mind where we are 
liable to do or say some unwise thing against 
our own right interests. Moreover, to assume 
this attitude is to sacrifice a golden oppor- 
tunity. 

If we make the initial effort, we shall find 
that we can rise to a clearness and strength of 
realization of the presence and active power of 
good in its various phases at the very time when 
temptation to doubt, discouragement, grief, 
anxiety, and the like is upon us, to a degree 
that we cannot attain to at any other time. 
The realty brave man experiences a sense of 
courage in the face of danger that he could not 
possibly conjure up at a time when no danger 
was apparent. So the true Christian can real- 
ize a degree of love, at the very time when 
error is trying to argue hate or unfairness or 
jealousy, without or within, or both, that he 
otherwise would find difficulty in attaining. 

Likewise, the true Christian, if he takes 
advantage of his opportunity, can realize joy 
in good, — joy in the knowledge that it is in 
his power to enforce good, joy in the certain 
prospect of seeing error, injustice, falsehood, 



/ 



80 DOMINION WITHIN 

narrowness, go down before the mental en- 
forcement of Love, — to a degree that, at his 
present stage of growth, he cannot attain to 
except when he is spurred to rise to such a 
spiritual height by a conscious reaction against 
outward suggestions or occasions for grief, 
anxiety, or fear. And so the true Christian 
meets every outward phase of error, in the 
very moment of its appearing, with a superla- 
tive realization of the presence and potency of 
the opposing phase of good, and of his power 
through right mental work to enforce that 
phase of good to the overcoming and total 
destruction of the manifest phase of error. 
Thus hatred, malice, envy, jealousy, revenge, 
are met with the realization and mental en- 
forcement of Love; injustice with the realiza- 
tion and enforcement of justice; fear with the 
realization and enforcement of the omnipotence 
of God, good. 

Just as the courage of the trained soldier 
rises instantaneously and automatically in the 
face of danger, likewise we can rapidly so train 
ourselves that the disposition to the mental 
enforcement of the law of God, good, shall 
spring up in our consciousness instantaneously 



DOMINION WITHIN 81 

and spontaneously upon the appearance of 
error in any phase, — and this, too, as previ- 
ously remarked, to a degree that we could not 
now attain to except in the face of some obsta- 
cle to be overcome. And it is this instantane- 
ous, superlative realization and enforcement of 
good that is of supreme value in overcoming 
and destroying error. It does not permit us 
to virtually consent to the reality of error any- 
where from a few hours to a few days before 
waking up to combat it, thus allowing error to 
entrench itself in our consciousness and in the 
outward situation; but it meets error on the 
spot, and with a clearness and potency of reali- 
zation to which we could not attain if we were 
less prompt in turning to God ; and thus error 
is stifled and cast into outer darkness, its native 
nothingness, often in the very moment of its 
seeming birth, and usually before it has as- 
sumed large apparent proportions. 

In dealing with mental errors, such as anger, 
jealousy, injustice, selfishness, narrowness, as 
manifest through those with whom we are asso- 
ciated, it is usually wiser not to say very much 
audibly, or to be drawn into discussions, but to 
mentally enforce the law of God. "Though 






82 DOMINION WITHIN 

we walk in the flesh, we do not war after the 
flesh (by human speech and understanding) ; 
for the weapons of our warfare are not carnal, 
but mighty through God (Love) to the pull- 
ing down of strongholds, casting down imagi- 
nations and every high thing that exalteth 
itself against the knowledge of God, and bring- 
ing into captivity every thought (within or 
without) to the obedience of Christ." If thou 
art obeying God, and art thus the child of God, 
"no weapon that is formed against thee shall 
prosper; and every tongue that shall rise 
against thee in judgment thou shalt condemn. 
This is the heritage of the servants of the Lord, 
and their righteousness is of me saith the 
Lord." Let us mentally enforce this law. Let 
us train ourselves to do it immediately and 
automatically and confidently whenever error 
asserts itself. "Watch." "Pray (aspire after, 
realize and enforce good) without ceasing." 
"Be instant in season, out of season." Thus 
shall we uniformly have peace, joy and victory 
in God, — and ofttimes the more in the very 
moments when error is most assertive, until, at 
the last, we shall have part in the final victory 



DOMINION WITHIN 83 

when all error shall disappear, never to appear 
again. 

Thus far the overcoming of discord in the 
mental realm has been spoken of; but discord 
in the so-called physical realm is to be removed 
in the same way. Apparent disease or weak- 
ness in the body should be instantly met with 
the realization and enforcement of the laws 
of harmony and strength, and the sense of 
poverty or accident should be overcome with 
the continued and vivid realization and dec- 
laration that plenty and order are the ever- 
lasting facts of being, and that there are no 
contrary facts. All that appears to the con- 
trary is not fact, but destructible illusion. 

The affairs of mortals, both mental and 
physical, often get into sad tangles, and grow 
worse and worse past their power to help ; but 
this is not the case with true Christians. "All 
things work together for good to them that 
love God," to them that love Him actively 
enough to be on the alert to realize and enforce 
His law, in their own consciousness first, and 
then outwardly in the circle of their legitimate 
affairs. 



HINDRANCES TO HEALING 

(Reprinted from the C. S. Journal of July, 
1909.) 

Usually it is not difficult for a patient to see 
that unbelief, lack of understanding, sin, doubt, 
discouragement, fear, and lack of application 
tend to retard or prevent healing in Christian 
Science. But there are hindrances of another 
class which stand in the way of the desired end, 
and which are usually more difficult for the 
patient to discern. These appear in the way 
solely because the patient has not learned the 
lesson of self-surrender. He does not know 
what self-surrender is or means, hence he does 
not know how to go about it; and this not 
having been accomplished, the unconscious as- 
sertion of self leads him to put many stumbling 
blocks in his own way. 

Jesus said to his disciples: "If any man will 

come after me, let him deny himself, and take 

up his cross, and follow me." The self which 

must be denied or renounced is the carnal mind 

84 



DOMINION WITHIN 85 

which Paul declared is "enmity against God: 
for it is not subject to the law of God, neither 
indeed can be." Many people have not care- 
fully thought out these matters, or carefully 
searched the Scriptures with regard to them, 
but it is the implicit belief of the average per- 
son that we get into the understanding of 
the truth and the kingdom of God by com- 
mencing where we are, and by correcting, 
developing, and enlarging that which we 
already have, until finally we shall reach per- 
fection. Those, however, who act upon this 
theory make as radical a mistake as did those 
of ancient times who thought to start upon the 
earth as a foundation and build a tower which 
would reach to heaven. God brought their 
work to utter confusion and destruction, as He 
does with the work of those who try to build 
spiritual life, or to gain spiritual health, on 
the basis of the carnal mind. 

Said the apostle, "Other foundation can no 
man lay than that is laid, which is Jesus 
Christ;" and in immediate connection with this 
declaration we also find these words: "Let no 
man deceive himself. If any man among you 
seemeth to be wise in this world, let him become 



86 DOMINION WITHIN 

a fool, that he may be wise. For the wisdom 
of this world is foolishness with God." The 
fact is, that before we can learn much of the 
saving truth, we must be willing and ready to 
discard, as having no truth, reliability, or per- 
manent value, all of that habit of thought and 
all of our so-called knowledge which is directly 
or indirectly based on the body or the testi- 
mony of the senses. In the measure that we 
have emptied our minds of "philosophy and 
vain deceit, after the tradition of men, after the 
rudiments of the world," we are ready to learn 
and experience the benefits of Truth. Said 
Jesus: "Except ye be converted, and become 
as little children, ye shall not enter into the 
kingdom of heaven. Whosoever therefore shall 
humble himself as this little child, the same is 
greatest in the kingdom of heaven." Jesus 
said again: "No man can come to me, except 
the Father which hath sent me draw him;" that 
is, we cannot bring our mortal selves, our car- 
nal minds, to God. We must renounce, or 
give up, the carnal mind, and let the Spirit be 
manifested in us; and thus we come to Christ. 
Self not having been renounced, it crops out 
in various ways, to the hindrance of the demon- 



DOMINION WITHIN 87 

stration of Truth and of the patient's progress. 
Some of these ways we do well to consider, not 
for the purpose of condemning those who have 
been ignorant that they were transgressing the 
law of Spirit, but for the purpose of helping 
all to uncover and recognize the error, so that 
we may turn away from it and follow in the 
true way. Most people, when they turn to 
Truth for help, do so, not because they care 
about Truth, but because they care about them- 
selves. They want God's help, if He has any 
to bestow, but it may not even occur to them 
that they are to make any sacrifice therefor, 
except the payment of some money to a prac- 
titioner and the giving up of some of their time 
to reading under the practitioner's direction. 
At the start they do not know that Truth 
requires of them to gain a totally new and dif- 
ferent understanding of life and health, and 
also in some ways to follow after a different 
manner of life ; but after a time they begin to 
perceive something of what the demands of 
Truth are, and then comes the test. Will they 
renounce self as manifested in the former ways 
of thought and living, and follow after the 
truth, because it is the truth, irrespective of 



88 DOMINION WITHIN 

whether they have already received benefits or 
not? If so, then they are loyal to the truth, 
and unless they are placing stumbling-blocks 
in their own way along some other line, they 
will be healed in God's own time ; for they have 
fulfilled the condition: "Seek ye first the king- 
dom of God, and his righteousness; and all 
these things shall be added unto you." 

Many people desire to buy (with as small 
an expenditure as possible) their health, with 
the conscious or unconscious purpose to go on 
living their former lives of worldly pleasure, 
when health has been attained. The error and 
disappointment of such people are well de- 
scribed by St. James: "Ye ask, and receive 
not, because ye ask amiss, that ye may con- 
sume it upon your lusts. Ye adulterers and 
adultresses, know ye not that the friendship of 
the world is enmity with God? whoever there- 
fore will be a friend of the world is the enemy 
of God. . . . God resisteth the proud, but 
giveth grace unto the humble. Submit your- 
selves therefore to God. Resist the devil, and 
he will flee from you. Draw nigh to God, and 
he will draw nigh to you. . . . Humble your- 



DOMINION WITHIN 89 

selves in the sight of the Lord, and he shall 
lift you up." 

When an individual has the proper appre- 
ciation of the healing truth he will feel toward 
it as Jesus describes in Matthew's Gospel: 
"The kingdom of heaven is like unto a mer- 
chant man, seeking goodly pearls: who, when 
he had found one pearl of great price, went 
and sold all that he had, and bought it." The 
lesson on this point is further enforced by the 
teachings of Jesus, when he counseled the rich 
young man to give up all his possessions and 
become his follower. 

If we have firmly determined to sacrifice all, 
if necessary, for Truth, very often we shall not 
be called upon to make the sacrifice; and it is 
an immense help toward healing to have this 
point settled in the patient's mind, so that he 
will not acquire the habit of measuring a bene- 
fit received by the money paid out, but will 
have his mind at rest upon this question, that 
he may be free to attend to lines of thought 
which are beneficial instead of detrimental. 
We are by no means so ready to be healed by 
Spirit, if we are all the time judging and 



90 DOMINION WITHIN 

examining results with the critical disposition 
of mortal calculation. The thing to do, is to 
make ready to surrender our all to Spirit, and 
thus be the better prepared to receive the gifts 
of Spirit. 

A student who is really interested in his 
studies does not long for his school-days to 
cease. If he could in any way manage it, he 
would be glad to spend his time and money to 
go on in school and college indefinitely, and so 
in the case of the person who loves music. 
Likewise, a patient, if he loves the truth for its 
own sake, will not be in a hurry to get through 
with his practitioner, if the practitioner is help- 
ing him to a higher understanding of Truth. 
A patient who is not anxious to get out from 
under his practitioner's care at the earliest pos- 
sible moment, for the sake of saving time and 
money, but who takes such a mental attitude 
that he is always looking for an opportunity to 
learn more of Truth, for which he is as glad to 
make return as is the average person for the 
theater or the excursion, is certain to have 
healing and all other needed good added unto 
him. 

There are some who come into a partial 



DOMINION WITHIN 91 

understanding of Science, but who say to them- 
selves or others that they are not ready to 
believe until they have had a sign in demon- 
stration of the truth by being healed, notwith- 
standing that they know of plenty of signs 
which have been given in the healing of other 
people. If a person makes the receiving of a 
sign the condition of his believing, he seldom 
gets it. The reason evidently is, that those who 
would test Truth by outward signs, wish to 
walk by sight, instead of walking by faith or 
understanding. They have not surrendered 
self, or the carnal mind, which wants to test 
everything by sense testimony. Self, or carnal 
mind, is prone to set itself up as a judge, and 
say to Science: "Come now, pass in review 
before me, and show your works. If they are 
satisfactory, I will believe you." But Science 
may not be reviewed by mortal mind in this 
fashion. It demands rather that mortal mind, 
instead of setting itself up to judge, shall com- 
pletely humble itself, and say: "I am not fit 
or worthy to know or judge anything." 

Several times, people came to Jesus asking 
for signs in order that the3 r might believe. 
Jesus gave plenty of signs to those who did 



92 DOMINION WITHIN 

not ask for them; but to people who did ask 
for them he said: "An evil and adulterous gen- 
eration seeketh after a sign ; and there shall no 
sign be given to it, but the sign of the prophet 
Jonas." The sign of the prophet Jonas, as 
given in the Bible story, was this: Jonas was 
commanded of the Spirit to go to a certain 
place and do a certain work. Jonas did not 
respond to the summons obediently, but rather 
took ship to go in exactly the opposite direc- 
tion. He was thrown into the sea, swallowed 
by a whale, and carried back to where he 
started from, and was told to do that which 
Spirit commanded. So it will be with every 
mortal man. In the end he will be obliged to 
do that which Truth demands of him; there- 
fore the sooner he does it, the better for him. 
Jesus did give to doubting Thomas a sign ; but, 
when Thomas expressed his belief because of 
the sign, Jesus rebuked him, saying: "Thomas, 
because thou hast seen me, thou hast believed : 
blessed are they that have not seen, and yet 
have believed." 

Many people, when they are taking treat- 
ment, make the mistake of saying to them- 
selves or others: "Now I will take treatment so 



DOMINION WITHIN 93 

many days, or so many weeks, and then, if I 
am not healed, I will stop." This is another 
attempt of the carnal mind (self) to set limits 
and make conditions for Truth, while Truth 
demands that the carnal mind shall completely 
humble itself. Said Jesus: "It is not for you 
to know the times or the seasons, which the 
Father hath put in his own power." And 
again he said: "In such an hour as ye think 
not the Son of man cometh." If we did not 
set ourselves up to dictate times and seasons 
to Spirit, but in humility were to let Spirit 
have its own way, our mental attitude would 
be such that we would be healed in days, in- 
stead of the weeks consumed under the condi- 
tions which we have prescribed. The true 
mental attitude is this: "Not my will, but 
thine, be done." 

Patients whose healing is somewhat delayed, 
are often tempted to set themselves up to 
judge the work of Spirit by comparing their 
own case with that of some they know who 
have been healed much more quickly. This 
disposition is thoroughly rebuked by Jesus in 
the parable given us in the twentieth chapter 
of Matthew. All that Christ, Truth, can 



94 DOMINION WITHIN 

bestow upon any person is understanding, 
plenty, holiness, healing, and joy in the Spirit. 
These are symbolized in the parable by the 
"penny." It is not for us to complain whether 
we are required to work for these one hour or 
twelve hours, twelve days or twelve months. 
It is our business simply to follow in the way 
and be faithful. 

Neither should we be envious or attempt to 
judge the situation by the case of those who 
are healed more quickly than are we. Not in- 
frequently those who are speedily healed do 
not acquire so clear an understanding of the 
truth of Science, and if our fuller understand- 
ing must come in advance of the healing, we 
need not complain, but rather rejoice that by 
any expenditure of time and effort it may be 
attained. Impatience and haste are great 
detriments to healing. Many times it is not 
realized until after the patient has consciously 
acquired and assimilated an entirely new un- 
derstanding of life and health. It was so in 
the writer's case. During many weary weeks 
he got no apparent benefit from treatment, 
until he came unto the understanding and ac- 
ceptance of Christian Science as Jesus taught 



DOMINION WITHIN 95 

and practiced it. After he gained this under- 
standing, his healing was rapid and thorough. 

St. Paul tells us : "Be not conformed to this 
world : but be ye transformed by the renewing 
of your mind, that ye may prove what is that 
good, and acceptable, and perfect, will of 
God." It is only because we are in a false sense 
of ourselves that we seem to be sick, and we 
have to be transformed out of this false mind, 
which conforms to this world's way of thinking, 
into the Mind of Spirit, which is the Mind of 
health, joy, strength, peace, and life eternal. 
To accomplish this transformation is the great- 
est, most important, and most beneficent task 
that any human being ever did or ever can 
undertake; and to attain this transformation 
in understanding and realization often requires 
weeks, sometimes months. Suppose it does. 
Should we not be as willing to spend all the 
time necessary to gain the understanding of 
the Science of eternal life, and to gain per- 
manently our health in the process, as to spend 
much money and months of time to learn the 
science of algebra, or astronomy, or chemistry? 

The Bible contains many exhortations to be 
patient and persistent while we are being 



96 DOMINION WITHIN 

healed by Spirit God. Let us read and heed 
the following as a single example: "For we 
know that the whole creation groaneth and 
travaileth in pain together until now. And 
not only they, but ourselves also, which have 
the first fruits of the Spirit, even we ourselves 
groan within ourselves, waiting for the adop- 
tion, to wit, the redemption of our body. For 
we are saved by hope; but hope that is seen is 
not hope: for what a man seeth, why doth he 
yet hope for? But if we hope for that we see 
not, then do we with patience wait for it." 

Patients often unconsciously maintain a 
spirit of self-righteousness, which acts very 
much to their own detriment. They may say, 
"I have done, as nearly as I could, what the 
practitioner told me, I have paid for my treat- 
ment, and I have tried earnestly to avoid com- 
mitting sin. I do not see why I am not healed." 
If the patient can truthfully make such an 
assertion, then perchance but one thing is lack- 
ing, namely, self-surrender through love. 
Without love, we do all these things in a cal- 
culating spirit, in a spirit of bargaining, saying 
to ourselves that because we have done such 
and such things, therefore we have a right to 



DOMINION WITHIN 97 

expect such and such things in return. But 
love never calculates, never bargains. A lover 
bestows time and gifts freely upon his friend, 
looking for nothing in return except her love, 
and is continually seeking other ways in which 
he may serve and please. He does not calcu- 
late and bargain with her, even in his own 
thought. Because he approaches her in this 
way, his friend, though reserved and hesitant 
at first, at length comes to the point where she 
is ready to bestow upon him her unreserved 
affection. 

So if we seek the truth, not because we are 
looking for what it will bestow, but because 
we really love it for its own sake and are anx- 
ious to spend time and money in acquiring it 
and serving it, then its riches speedily become 
our possession. The proper way to seek the 
truth may be expressed in the following para- 
phrase: I take thee for better, for worse; for 
richer, for poorer; in sickness and in health; 
in prosperity and adversity; to love and to 
cherish, to have and to hold forever ; and upon 
thee I bestow all my worldly goods. Truth, 
thus sought, will not long withhold her bless- 
ings. 



"TRUSTING GOD" 

Except in so far as it prevents fear and 
worry, — which is much, if actually accom- 
plished, — it does not do very much good to 
blindly trust our mortal affairs to God, on the 
supposition that He orders them and will take 
care of them. God does not order mortal 
affairs; for mortal affairs are only a mistaken 
sense of things. God and His work, and all 
affairs that He orders, are immortal. God, 
being immortal, does not make or order any- 
thing mortal. 

Suppose one had problems in mathematics 
to work, and should say: "Well, I will trust 
the principle of mathematics to work out these 
problems." It is true, that such problems can 
only be worked out by the principle of mathe- 
matics; yet the person desiring the solution of 
a problem has something to do in the matter. 
He must understand mathematics, and apply 
that understanding, in order to solve his prob- 
lem; or he must have his problems solved by 
98 



DOMINION WITHIN 99 

someone else who understands mathematics, 
and will apply that understanding for him. 

Likewise, in order' to overcome ills, a man 
must understand God and consciously apply 
his understanding in order to overcome these 
ills; or he must have them overcome for him 
by someone else who understands God, and 
will apply that understanding in his behalf, 
else the ills will not be overcome. No amount 
of blind trust will remove them; neither will 
they be removed by prayers or petitions to a 
supposed God, who is supposed to have estab- 
lished these ills, waiting for someone to pray 
to Him before He will remove them. There is 
no such God. 

Christian Science teaches us how to under- 
stand God; and how to apply our understand- 
ing to the present overcoming of sin, disease, 
discord, and poverty; and, sometime, either in 
this or some future stage of growth, our in- 
creased understanding of God will enable us to 
permanently overcome our sense of materiality 
and death. 

The fact that men use the laws of mathe- 
matics for the solution of many problems shows 
that they are entirely sure that the correct 



100 DOMINION WITHIN 

application of these laws will bring correct 
and useful results, and they evidence their 
trust in these laws by learning them and using 
them intelligently; not by relying on them 
while yet remaining in ignorance of them. 

The trust in God which is effectual in re- 
sults, requires not only a thorough compre- 
hension and detailed knowledge of the laws of 
God, but a practically available knowledge of 
them. To illustrate: Before a boy can learn 
the multiplication table to any purpose, such 
expressions as: "Three times four equals 
twelve," "Five times six equals thirty," and so 
on, must be illustrated to him, so that he 
clearly understands their meaning. Then he 
must commit to memory these expressions ar- 
ranged in tables. This requires much close 
application, much concentration of thought, 
and much repetition and drill on his part; but 
even after he has mastered the tables so that 
he can recite them glibly, he still lacks a 
knowledge of them that can be put to much 
practical use. For instance, suppose the boy is 
given a problem, to multiply 465 by 23. When 
he is confronted by the demand that he multi- 
pty five by three, he may not know the result, 



DOMINION WITHIN 101 

except as he has learned it by rote in the table ; 
so he must go through a process, as follows: 
"Three times one are three, three times two are 
six, etc.," until he reaches "three times five are 
fifteen." By this process, he is able to reach 
the truth he seeks ; but he has not yet acquired 
independent knowledge of it. 

Suppose that, at the point where the boy 
knows his addition, subtraction and multipli- 
cation tables by rote, he is sent to the market 
to buy six oranges at three cents each, and with 
a quarter of a dollar to pay for them; and 
suppose the clerk who makes the change is 
inclined to be dishonest, and gives the boy four 
cents in change, instead of seven. The boy, 
not being familiar with the mathematical rea- 
soning involved, is likely to be confused by the 
situation. He indistinctly perceives that he 
has not been given enough change, and yet his 
knowledge of the facts is not instant and ready- 
on-demand. He timidly suggests to the clerk 
that he has not been given the right change, 
and the clerk, assuming a bold air, replies: 
"Yes, your change is all right." "But, but — ", 
ventures the boy. "Run along, I tell you; 
your change is all right," blusters the clerk, 



102 DOMINION WITHIN 

and, not being sufficiently sure of his ground to 
make a stand, the boy goes away defrauded. 
If the boy had acquired an independent and 
instantaneous command of the problem, then, 
when the clerk undertook to cheat him, a look 
of surprise would instantly and automatically 
have come into his face, and that, in all prob- 
ability, would have shown the clerk that his 
purpose to defraud was useless, and he would 
have said: "Oh, excuse me, I did not give you 
the right change." But if the clerk had tried 
to hold his ground, with f what absolute and 
positive assurance would the boy have claimed 
his right! He would have stood for his due 
until he got it. An instantly available knowl- 
edge of the truth would have protected him 
against the imposition. 

So, too, when we have learned what the laws 
of God are, and then have so thoroughly drilled 
them into our consciousness by meditation, dec- 
laration, and application, that, when any sug- 
gestion from within or without contrary to 
those laws rises in our experience, we are in- 
stantly and automatically surprised that there 
should be even a presumption that any thought 
or circumstance could successfully assert or 



DOMINION WITHIN 103 

carry through anything in thought or experi- 
ence contrary to the laws of God, then we are 
protected against suffering and loss, as we 
never can be by any degree of knowledge less 
thoroughly assimilated in consciousness. 

It is therefore often useful for a person to 
declare and endeavor to realize, many times 
per day, that love, joy, peace, and confidence 
in good are laws of God, and therefore of our 
being ; that whenever we tolerate fear, anxiety, 
worry, doubt, or grief, we are breaking the 
law, and living a lie: that harmony, health, 
strength, action, life, express the laws of God, 
and that whenever we tolerate, without pro- 
test, thoughts or feelings of sickness, pain, 
weakness, inaction, or death, we are breaking 
the law, and living a lie. He who thus drills 
right thoughts into his consciousness, until 
they are brought into the very forefront of 
thought, and so cannot be forgotten when they 
are needed, and who orders his course in ac- 
cordance with divine law, will be subject to 
very little suffering, either mental or physical, 
and to very little loss in any way. 



REJOICING IN TRIBULATION 

A Christian man once said to a friend: "I 
do not believe that there is anyone in this city 
who feels richer than I do, today." "Why," 
the friend inquired, "what makes you feel that 
way?" "There are several reasons," was the 
reply, "but one in particular is this, that my 
rent has not been paid for the last two 
months." "I do not see how you can feel rich 
over that," said the surprised friend; "I should 
think that you would feel quite the contrary." 
"Yes," answered the man, "I supposed you 
would think so. I know that you have been 
worrying, and subjecting yourself to much 
distress, over the condition of your business 
affairs, and that is why I made this remark to 
you, with the purpose of explaining my rea- 
sons for feeling rich under the circumstances 
that I have named." Then the speaker went 
on talking, somewhat as follows : 

In the Scriptures, we are exhorted to become 
"rich toward God," to "lay up for ourselves 
104 



DOMINION WITHIN 105 

treasures in heaven," and to "seek first the 
kingdom of God, and His righteousness." The 
Bible gives us to understand that the only true 
riches are spiritual riches, riches of conscious- 
ness, which are to be gained from God alone. 
All men are seeking what they call "happi- 
ness;" but few know in what it really consists, 
or how to find it. Happiness can be nothing 
else than desirable states of consciousness ; and 
the only desirable states of consciousness, on 
which it is possible to gain a lasting hold, are 
those which are based upon the realization of 
God and His manifestation in the mentalities 
of men. God is the only creator, the only 
power, the only governor, the only law-maker. 
God is everywhere present, and, according to 
His nature, is always manifest as love, joy, 
and peace. Hence, love, joy, and peace, are 
the law of the universe, the law of being, the 
law of every man's mentality. When, there- 
fore, a man realizes love, joy and peace as pro- 
ceeding from God, and as being based upon 
Him, rather than as proceeding from material 
things or human beings, he is truly living; but 
when a man entertains fear, doubt, grief, anx- 
iety, foreboding, or any mental state contrary 



106 DOMINION WITHIN 

to love, joy, peace, and confidence in good, he 
is breaking the law of his being, and is living 
a lie ; that is, he really is not living at all, since 
false life is not life. There is no actual life 
which is not a manifestation of God, which 
does not express love, peace, and joy. Any 
other seeming life is only a counterfeit, an 
appearance which is not real. If we would 
really live, we must manifest or reflect God. 

Love, joy and peace which we think we have 
because of a hold upon certain material pos- 
sessions, or because of relations socially agree- 
able, though non-spiritual, with certain people, 
are not the genuine article; they are counter- 
feit ; they rest upon the wrong foundation. But 
love, joy, and peace, which we know to be 
based upon God, and which we hold because 
Ave are conscious of right relations with Him, 
these are the desirable states of consciousness 
which constitute the only true riches. Such 
riches are "the pearl of great price," and, to 
gain them, it is worth a man's while to part 
with everything else that he has, if necessary. 

It is the habit of most people to seek for 
love, joy, and peace from outward circum- 
stances and from people, and not from God. 



DOMINION WITHIN 107 

Humanly speaking, men do not come natu- 
rally by spiritual riches any more than they 
come naturally by mathematics or a musical 
education. The true riches have to be labo- 
riously gained, just as everything worth having 
in this human world has to be gained. Indeed, 
it is as unnatural for the carnal man to live 
in spiritual consciousness, and thus to be 
spiritually rich, as it is for him to live in water. 
Men can learn to support themselves in water, 
and to live in water a considerable portion of 
the time; and likewise, they can learn to live 
in Spirit a great deal of the time, and to enjoy 
themselves in spiritual life, independently, for 
the most part, of what is going on in matter or 
among people. The following illustration may 
help us to understand more clearly the process 
which we must go through in learning to live 
the spiritual life, and thus to be truly rich. 

Suppose a boy has set his heart upon learn- 
ing to swim. He will do well to commence 
practicing in comparatively shallow water. 
For a time, he should remain where he can put 
his feet down and touch bottom, at any time 
that he desires, without being over his head. 
But he will never be satisfied with himself as 






108 DOMINION WITHIN 

a swimmer until he has attained the ability to 
go out into deep water, and remain there an 
hour at a time. He should not go into deep 
water too soon; but when he finds himself 
swimming in deep water, he does not lament, 
but rejoices. After remaining out of touch 
with the ground for a time, supported by the 
water only, he returns to land ; but, even while 
living on land, he can have the satisfaction of 
knowing that he is a swimmer worthy of the 
name. To remain such, he must, of course, 
spend considerable time in the water and keep 
in practice. 

A man who sets out to attain life in and of 
the Spirit cannot learn to support himself in 
spiritual consciousness all at once, any more 
than he can learn to swim all at once. He must 
begin by learning to depend on Spirit some- 
what, a little more each week and month that 
passes, and to depend correspondingly less and 
less upon things and upon people for his hap- 
piness. Thus, as he grows spiritually, the time 
will come when he can maintain peace and joy 
in consciousness with practically no material 
means of support in sight; and when a person 
of any considerable length of experience in the 



DOMINION WITHIN 109 

Christian life finds himself in such a situation, 
instead of being anxious, grieved, or fright- 
ened about it, he should simply say to himself : 
"The material foundations for peace, joy, and 
confidence, on which I have been accustomed 
to depend, are now, for the time being, out of 
my reach; I am in the deep water of Spirit. 
I wonder if, now, I cannot so depend upon 
Spirit, God, that I can maintain confidence, 
peace, and joy on the basis of my realizing the 
presence of spiritual good. A man of my re- 
ligious experience should not look upon this 
present withdrawal of material support as a 
calamity, but should regard it as a testing 
time, by which I may ascertain how strong my 
confidence in God really is ; and, if I find that 
I can maintain my hold on joy, with little or 
no material occasion for joy in sight, but with 
outward temptations to the contrary, I should 
rejoice in my present situation, as much as 
does the boy who has desired to learn to swim, 
when he finds himself swimming with confi- 
dence and success in deep water." 

A man can never really know whether he is 
a good swimmer or not, so long as his feet are 
on the bottom. Likewise, a man can never 



110 DOMINION WITHIN 

really know whether he is strong in Spirit, if 
he has never been tried by having human and 
material foundations for confidence swept 
away from him. But after a man has been 
through such an experience, after he has been 
in deep water with God, and has found that he 
can maintain the life of peace and joy in spite 
of material lack, then he may return again to 
a condition of material plenty ; but, even when 
dwelling in the midst of material abundance, 
much as he did before, he does so with a differ- 
ent consciousness. He knows that he can live 
by the Spirit, if necessary, as he did not know 
before. He can say with St. Paul: "I have 
learned both how to abound, and how to suffer 
lack." 

In the spiritual growth of each one of us, 
it seems almost necessary that, at some time, 
we shall be put through a testing time; and, 
usually, the testing time comes. If we measure 
up to the test, if, instead of whining, lament- 
ing, and being afraid, we fall back on our 
knowledge and realization of God and His 
manifestations, and determine to be happy 
anyway, even more so because the time for us 
to be worthy to be tested has arrived, — then it 



DOMINION WITHIN 111 

invariably happens that, before very long, the 
usual supply of human comforts are restored to 
us; but if we do not prove that we can live 
in peace and joy alone with God, we will be 
forced to endure a continuance of material 
lack, or recurring experiences of it, until we do 
learn the spiritual lesson of being happy in 
spiritual possessions only. There seems to be 
no way of escaping such a testing time ; and it 
is probably essential to our spiritual growth 
that there should be no way of escape, until we 
have learned the requisite lesson. Thus may 
we learn the meaning of St. Paul's experience 
of "Rejoicing in tribulation." 

It is from a strandpoint of realization such 
as this, to a large extent, that the withdrawal 
of one's material means of supply can be to 
him a distinct occasion for feeling rich, rich in 
the realization of spiritual good, which con- 
stitutes the only true riches. 

But the question may be raised: "How 
about the landlord, from whom the rent was 
being withheld? Suppose that he might be 
needing it. What is to be said from his point 
of view?" The reply is that, of course, his 
tenant should pay the rent, if he could, and, 



112 DOMINION WITHIN 

without doubt, would do so. If he could not, it 
would not help the situation in the least for 
him to worry, fret, or be afraid; if anything, 
for him to lapse into such a state of mind, 
would becloud his intelligence, sap his 
strength, and thus tend to prevent his gaining 
the means to pay the rent. 

"But does God provide a testing time for 
the real, spiritual advantage of one of His 
children at the expense of what seems like the 
just due of another?" No, "God is no re- 
specter of persons." "God is light, and in 
Him is no darkness at all." God creates only 
absolute good, and dwells in the consciousness 
of nothing but absolute good. He is immortal, 
and does not create his opposite. He neither 
creates nor orders material affairs. Men are 
in darkness, and only reach light as they work 
their way into a consciousness of God. "The 
natural man receiveth not the things of the 
spirit of God. . . . ; for they are spirit- 
ually discerned." If a landlord has sufficiently 
learned his spiritual lesson respecting the 
working out of humanity's problem he will not 
be the one at whose seeming expense the spirit- 
ual growth of another will be promoted; but, 



DOMINION WITHIN 113 

if he has not learned to "live in the Spirit and 
walk in the Spirit," then he, also, needs the 
experience of being made to suffer material 
lack, until he, too, wakes up and learns his 
spiritual lesson. 

Let us try to describe, at its best, the life 
which is merely or mostly human. A boy is 
born and reared in a good family. He goes 
to school and college, and is diligent and studi- 
ous. He keeps the moral law, and lives above 
reproach among his fellow men. He marries 
a girl of excellent family, education, character 
and refinement. They have children who are 
the admiration of all who know them. Before 
marrying, the man started in business. He 
was and is intelligent and capable. From the 
start, he makes a good living. His debts are 
always paid on the day they are due. He has 
a reputation to be proud of in the business 
world, and is proud of it. Men say of him: 
"His word is as good as his bond." He can 
borrow a reasonable amount of money at any 
bank, because he is known to be successful and 
honest and to have accumulated some re- 
sources. He and the members of his family 
attend church regularly as a matter of course, 



114 DOMINION WITHIN 

and support the church liberally. They all 
move in the most intelligent and refined social 
circles. 

Now, all of this may be, and sometimes is, 
what St. John disapprovingly speaks of as, 
"the pride of life," in the following text: 
"Love not the world, neither the things that 
are in the world ; for if any man love the world, 
the love of the Father is not in him; for all 
that is in the world, the lust of the flesh, and 
the lust of the eyes, and the pride of life, are 
not of the Father, but of the world. And the 
world passeth away, and the lust thereof; but 
he that doeth the will of God abideth forever." 
The man, whom we have described, would 
doubtless think of himself, if asked about it, as 
a godly man ; but he has never closely analyzed 
his own thought. As a matter of fact, so far 
as he thinks about it at all, he has an implicit 
sense, that he is good, that he is honest and 
upright, that he is diligent and intelligent, that 
he has made a business and social position for 
himself, that he has accumulated property and 
made a place in the world, that he is secure in 
the good place which he has made. If so, his 
sense of security, peace and joy all rest on a 



DOMINION WITHIN 115 

false, material, and human foundation, which, 
very likely, may have to be swept from under 
his feet in order that he may wake up to what 
is the true foundation for security and joy, 
namely, the knowledge of Spirit, God, and not 
material goods and the good opinion of men. 
The man has not yet learned the significance 
of the words of Jesus: "Why callest thou me 
good? There is none good, save one, that is 
God." He has not yet taken to heart the 
scripture which says: "Trust in the Lord 
with all thy heart, and lean not to thine own 
understanding; but in all thy ways acknowl- 
edge Him, and He shall direct thy paths." 

But after such a man has successfully ex- 
perienced his testing time (and fortunate is he 
who promptly recognizes the opportunity for 
a test, and its significance, when it comes) , and 
has proved that he can live in joy without any 
special amount of worldly goods or human 
approval, then, very likely, all the outward 
possessions that he had before will be given 
back to him in multiplied measure ; but let him 
beware of again allowing his heart to trust in 
his material riches. Let him continue to be 
diligent to "lay up treasures in heaven (in 



116 DOMINION WITHIN 

spiritual consciousness) where moth and rust 
do not corrupt, and where thieves do not break 
through and steal." 



EVIL HATH NO ORIGIN 

God, the infinite Good, created all that is, 
and Good never created its opposite, any more 
than light could create darkness. Therefore 
evil is not created, and does not belong to 
reality. It is an appearance without founda- 
tion in fact ; therefore an illusion ; therefore no 
thing, nothing. 

When did truth become a lie? The answer 
is, Truth did not become a lie. When did evil, 
illusion, nothing begin? The answer is, Evil, 
no thing, nothing, did not begin. 

Philosophizing about the origin of nothing 
has consumed such an amount of time and 
effort that, had they been spent in contempla- 
tion of the Truth which heals, much more of 
health and good would have been demon- 
strated. 

All sins and evils are mistakes. God never 
makes mistakes. Hence mortal mind makes 
its own mistakes, and God is not the author of 
sin or evil. 



"THE RIGHTEOUSNESS WHICH IS 
BY FAITH" 

"Righteousness" was formerly spelled 
"right-wis-ness" ( right- wise-ness). It means, 
fundamentally, a right sense, including right 
understanding and right feeling. It is first of 
all a condition of consciousness, and only sec- 
ondarily a matter of outward conduct. 

"Faith," in the Scriptural sense, is not syn- 
onomous in meaning with the word "trust." 
Its meaning is better conveyed in the terms 
"God-consciousness" or "spiritual discern- 
ment." In Science and Health (p. 209), Mrs. 
Eddy says, "Spiritual sense is a conscious, 
constant capacity to understand God." The 
phrase, "The righteousness which is by faith," 
might well be paraphrased by the words, the 
right sense which is in fact God-consciousness. 

It is impossible to correctly sense anything 
except as we do so through its qualities, mani- 
festations, or attributes. For instance, we 
might hear about gold as a mere name, but we 
117 



118 DOMINION WITHIN 

can only sense it through yellowness, hardness, 
opacity, etc. Likewise, we can hear about God 
as a name; but if we sense God, we shall only 
do so as we sense love, joy, peace, strength, 
harmony, liberty, and the other constant, 
changeless manifestations of God. In the case 
of gold, we do not immediately and necessarily 
sense* some of its qualities, such as malleability 
and ductility, though, as just stated, we cannot 
fail to sense the qualities yellowness, hardness 
and opacity, if we sense gold at all. So, in 
apprehending God, we do not necessarily, at 
first, sense Him as strength, harmony (health) , 
liberty, life ; but we cannot apprehend Him at 
all unless we sense Him as love, joy, and peace. 
And God is thus felt, if at all, by a direct 
mental contact. He is as definitely felt men- 
tally as is a piece of velvet or the petal of a rose 
physically. We do not get a realization of the 
God-love, the God- joy, the God-peace, the 
God-strength, the God-liberty, etc., through 
things or people, but only inwardly; it is the 
love, the joy, the peace, the honest}^, the truth- 
fulness, the strength, the harmony, the liberty, 
the life, which are inwardly sensed as unfailing, 
changeless attributes of God, that constitute 



DOMINION WITHIN 119 

"the righteousness which is by faith." The 
qualities so named which rest on a mortal or 
material basis are counterfeit and unreliable, 
and it is worth while to illustrate and examine 
why this is so. 

Suppose one human being loves another, 
and then that other dies or removes to a dis- 
tance. Immediately, the joy of human love 
largely changes to, or is replaced by, grief. If 
the one loved does not reciprocate, but bestows 
his love on a third party, then human love may 
become the occasion of jealousy. If the one 
loved becomes seriously ill, human love occa- 
sions fear. If the one loved pursues certain 
lines of action, then human love changes to or 
is replaced by hatred. But our sense of divine 
love, if we have it, "never faileth." This is 
because our possession of this love rests be- 
tween us and God alone, and He never 
changes, and we do not need to change in our 
sense of Him, whatever goes on in the world 
of matter and things. In a family which had 
gotten into financial difficulties for the first 
time, the lady said lamentingly, that it seemed 
so queer for them to be in such a situation; 
that in the twenty years of their married life 



120 DOMINION WITHIN 

there had never before been a time that they 
could not lie down at night with the thought 
that they owed no man a dollar, and that she 
supposed she ought to be thankful for their 
twenty years of peace instead of mourning 
over present troubles, since most people had 
far more. As a matter of fact, her twenty 
years of peace on a material basis amounted 
to nothing for true and lasting gain. It w-as 
only counterfeit peace. Had it been genuine, 
- — the peace which pertains to God-conscious- 
ness, — it would have stood the test in this time 
of perplexity. Indeed, had the family had the 
righteousness which is by faith, probably they 
would have had the wisdom to have avoided 
this business disaster altogether. 

As a younger man, the author, though en- 
gaged in religious work, could not understand 
why the honesty of an irreligious man, who 
told the truth, kept his promises, and paid his 
debts, was not just as good as any other hon- 
esty, and, indeed, why it did not exemplify the 
only kind of honesty there is. It is now easy 
to see that the honesty of the world is of "the 
best policy" type, that it is evolved from ex- 
perience, or is imitated from the honesty which 



DOMINION WITHIN 121 

is in the world from a truly religious source. 
This worldly honesty, though doubtless better 
than dishonesty, is only counterfeit, and will 
not endure the test of hard experience without 
breaking as does the honesty which is by God- 
consciousness. 

Christian Science enables one to perceive 
that there are many professors of Christian 
faith who, nevertheless, have really little if 
any of the righteousness which is by faith. 
They suppose themselves to have it, but are 
deceived because they do not really understand 
what faith is, thinking it to be belief in some 
creed or "scheme of salvation," or "belief in 
Christ," in a sense different than the under- 
standing of Christ and the application of his 
law. Such righteousness does not differ ma- 
terially from the righteousness of the world, 
which is on a "natural" basis, — and of which 
St. Paul wrote, "The natural man receiveth 
not the things of the spirit of God." 

It should not be difficult to discern that the 
strength, harmony, and liberty of body and 
mind which are the fruitage of God-conscious- 
ness, are from a different source, and rest on a 
different basis than the so-called strength, 



122 DOMINION WITHIN 

health, and liberty which seem to be conditions 
of the body itself, when in its normal natural 
state. These latter are but imitations of tl^e 
genuine, and do not endure the test of strain 
and stress. 

The purity which is gained through the ap- 
prehension of Truth is immeasurably stronger 
to endure temptation than is "natural" purity; 
indeed, one having a strong realization of 
faith-purity is scarcely susceptible of being 
strongly tempted. The prince of this world 
cometh and findeth nothing in him, in the way 
of impurity; and so it is in all lines, for him 
who has thoroughly acquired "the righteous- 
ness which is by faith." This righteousness, 
instead of failing in time of difficulty, comes 
into more vigorous action, and shines with 
greater brilliance. 

"I counsel thee," says the Revelator, "to buy 
of me gold tried in the fire, that thou mayest 
be rich ; and white raiment that thou mayest be 
clothed, and that the shame of thy nakedness 
do not appear." He who has "the righteous- 
ness which is by faith," has this "gold tried 
in the fire," and does not object to its being 
fire tested. As a mathematician grows skillful 



DOMINION WITHIN 123 

by the problems which he works upon and 
solves, and not by those which he avoids, so the 
God-conscious man knows that he becomes 
spiritually and joyfully rich, not by the human 
difficulties which he avoids, but by those which 
he faces, works upon, — long and hard, if need 
be, — and solves by the knowledge and power 
of God; and the harder the problem, the 
greater the joy in working on it, and the 
greater the gain in solving it. The righteous- 
ness which is by faith enables a man to regard 
difficulties, not as an annoyance and a burden, 
but as a great opportunity. They furnish the 
fire in which he may refine his gold and so be- 
come rich indeed. Dealing with them, he "re- 
joiceth as a strong man to run a race." 

While working on hard situations, the faith- 
righteous man never thinks of tolerating 
doubt, fear, foreboding, anger, envy or grief. 
His feelings are stayed on God and he knows 
that he is far better off than those who are 
reposing in worldly ease and worldly har- 
mony; for "the friendship of the world is en- 
mity with God," and enmity with spiritual joy. 
"The kingdom of God consisteth not in meat 
and drink (and other human riches), but in 



124 DOMINION WITHIN 

righteousness (God-consciousness), peace and 
joy in the Holy Spirit." Says the poet: 
"One ship sails east, another west, 

By the self-same winds that blow; 
'Tis the set of the sails, and not the gales, 

That show us our way to go. 
Like the winds of the sea on the waves of fate, 

As we voyage on through life, 
'Tis the set of the soul that decides the goal, 

And not the winds or the strife." 

Most people have too much human pride 
and too little of what might be termed spirit- 
ual pride, that attitude which Jesus defined 
when he said: "If I honor myself, my honor 
is nothing. It is my Father that honoreth me." 
He exemplified it, when as a carpenter's son 
from the despised village of Nazareth, without 
money and without a home, he stood before the 
scribes and Pharisees, the rulers of his people, 
rich, high born, moral in human and ecclesias- 
tical righteousness, and called them hypocrites 
and liars to their faces, and told them, "Ye are 
of your father, the devil, and the lusts of your 
father, ye will do." Jesus again exemplified 
the true self-exaltation when he washed his 
disciples' feet, and said, "He that is greatest 



DOMINION WITHIN 125 

among you, let him be your servant." In a 
given company, he that has the most correct 
and practical knowledge of God outranks all 
others, regardless of their wealth, "culture," 
social station, lineage, political or ecclesiastical 
rank. He may rebuke his worldly superiors if 
occasion requires, but will not shrink from 
serving the humblest who may be in need of 
service. He who has spiritual self-respect 
(which is, indeed, God-respect) will unhesitat- 
ingly appeal to the highest court of authority, 
even to God, when called to the bar of public 
judgment, — and he cannot do less if he would 
honor the Father whom he represents. A 
writer in Zion's Herald, as quoted in the Chris- 
tian Science Journal, truly says: "The one 
thing greater than human speech is silence. 
The silence of Christ in the presence of false- 
hood and detraction was Godlike. In the pres- 
ence of criticism and exposure, vice can ill- 
afford to close its lips; its hope lies in the 
witchery and deception of speech. Virtue, on 
the other hand, can afford to be still, for the 
reason that there is no wrong to be concealed." 
Spiritual pride (which is identical with spir- 
itual humility) may explain its actions for the 



126 DOMINION WITHIN 

sake of friendship, or for the sake of helping 
the world at large, or for the sake of maintain- 
ing unity of action among those working for a 
common end. 

Human pride glories in a distinguished an- 
cestry, in wealth, culture, noted worldly 
achievements, political or ecclesiastical prefer- 
ment, social eminence, and conventional right- 
eousness, — some of which are well enough, and 
even desirable in their place; nevertheless the 
humanly proud might be thrown into a panic 
at the prospect of financial bankruptcy, while 
totally indifferent to the fact that they had 
never been spiritually solvent, — never been 
prepared to pay to God, on demand, in season 
or out of season, the unbroken purity, peace 
and joy in Him which are His constant due, 
and which every man is spiritually in honor 
bound to continually exemplify before his fel- 
low men. The servants of human pride would 
be ashamed not to appear in what they con- 
sider suitable dress; yet, on even slight occa- 
sion, they have been known to expose their 
mental nakedness, which is made evident in 
their fretfulness, fear, anger, jealousy, doubt, 
grief, etc. Human pride is not ashamed of its 



DOMINION WITHIN 127 

lack of "white raiment," the only true clothing. 
He who would attain faith-righteousness, 
must, first of all, perceive the difference be- 
tween it and "natural" righteousness. After 
that, the deepening and broadening of the 
direct, inner sense of mental contact with God 
is a matter of growth through experience, and 
especially, perhaps, through trials and difficul- 
ties. This God-consciousness, coming in little 
by little, transforms the mentality, gradually 
crowds out all sin and sickness, and brings the 
aspiring Christian to a progressive experience 
in which, more and more, whatever the vicissi- 
tudes of life, he "rejoices with joy unspeak- 
able and full of glory." 

"If hazards of false teachings and mistaken 
ideals multiply, the need of the church is not 
to rear higher its external defenses but most 
solemnly to renew its reliance on the invinci- 
ble and infallible spiritual leadership of the 
Master who dwells within it. When the pres- 
ence of Jesus Christ in the church seems less 
potent for its protection than measures of 
ecclesiastical authority, the mood cries to 
heaven for a livelier realization of Jesus 
Christ." — Anon. 



DEALING WITH MALPRACTICE 

(Copy of a letter to a patient.) 
Dear Friend: 

Your letter of January 15th suggests a 
subject of large proportions. It suggests the 
application or use of truth, as made known 
through Christian Science, in practically deal- 
ing with and destroying error. It is quite a 
task to get a clear and comprehensive knowl- 
edge of truth, yet it is a far more difficult task 
to learn how to uncover error in all its phases, 
and how to apply truth wisely, so as to destroy 
error. Truth is fixed and invariable, being all 
logically deducible from its Principle, God. 
Therefore it is possible to gain an exact knowl- 
edge of truth, and it is comparatively easy for 
a thoroughly logical mind to do so. But error, 
the devil, is a liar. It has no principle, and is 
never logically harmonious with itself, except 
when it suits its own purposes to be so. When 
we have learned a manifestation of Truth we 
have learned it, that is all there is to it; but 
128 



DOMINION WITHIN 129 

when we think we have a manifestation of 
error located and cornered, likely as not, unless 
wisely handled, the devil will bring forth an- 
other lie in the place of the one we have de- 
stroyed, not exactly the same lie, but one just 
as troublesome, and we may find ourselves, if 
we are not wise, engaged in the apparently 
endless process of "chasing the devil around 
a stump." Because of its false, unstable, 
changeable character, error is vastly more com- 
plex, and in a way, harder to get at than truth. 
If we could learn how to uncover and destroy 
error as quickly as we can grasp a theoretical 
knowledge of Science, the whole false sense 
of the universe would have been destroyed long 
ago. 

The knowledge of theoretical Christian 
Science means much, and many attain unto 
this in large measure; but the knowledge how 
wisely to uncover and destroy error is also sure 
to distinguish a successful Christian Scientist 
from one who is not. Scientists may have a 
good theoretical understanding of truth, but 
when they attempt to handle and destroy error, 
they are likely to simply stir up and multiply 



130 DOMINION WITHIN 

its manifestations, if they are not "wise as 
serpents, and harmless as doves." 

Malpractice is wrong thinking, thinking 
contrary to the Science of Truth. For in- 
stance, if one should think, "The paper says, 
'A storm will come tomorrow;' and I am liable 
to have rheumatism," this is malpractice, be- 
cause it is wrong thinking. It attributes power 
to supposed conditions of weather which are 
not real, and assumes that something else than 
God, good, has power over man. Suppose, 
however, one should think as follows: "The 
paper says that a storm will come on tomor- 
row, and mortal mind will be trying to con- 
vince me that I must have rheumatism as a 
result; but I know that mortal mind is a liar. 
It has no power, since God is the only power. 
Neither it, nor any so-called material condi- 
tions have control over me, while I abide 'in 
the secret place of the most High!' God is not 
the author of rheumatism, and His child can- 
not be afflicted with it." This is not mental 
malpractice; it is foreseeing what error will 
try to assert, and is attempting to destroy the 
error before it can make its assertion. If the 
attempt is successful, the error is met. 



DOMINION WITHIN 131 

If you see a person who is thinly clad, sitting 
beside an open window, and you say: "Look 
out or you will take cold," that is malpractice. 
But if you think, "He who dwells in the atmos- 
phere of Truth and Love, which is the only 
real atmosphere, cannot take cold, since mortal 
mind and its conditions have no power over 
him," this is not malpractice, it is a declaration 
of truth which is protective and remedial. 

If a superintendent of a Sunday school, who 
understands both Christian Science and the 
methods of error, were to transfer a child of 
Mrs. S. from one class of the Sunday school to 
another, he might think, from his general 
knowledge of the ways of evil, that it would 
be likely to suggest to Mrs. S. that this change 
was made from some sinister motive, — not that 
he would think of Mrs. S. as more suspicious 
than most mortals, but he would remember 
that we are all very human, and still open to 
suggestions of the common enemy, when off 
our guard. He would not know positively 
that evil would make such suggestion to Mrs. 
S., since it is not sure to observe any uniform 
procedure; but he would know that it always 
seems to be on the watch for an opportunity 



132 DOMINION WITHIN 

to make trouble; and to head off any possible 
working of this one evil, he would do well to de- 
clare for the reign of truth and love. He might 
make some such declaration as follows: "This 
change was made for the good of this child, 
and for the good of all concerned. Error has 
no power to argue to the mother of the child 
any misunderstanding of our motives. Error 
has no power to make her see this change in 
any other light than we see it. There is but 
one Mind." Such a mental declaration may 
prevent error from sowing seeds of discord, 
which it otherwise would. The mother might 
not know the reasons for which the change 
was made, but the love and right thought ex- 
pressed mentally in making the argument 
would protect her thought, so that she would 
feel that everything was done for the best, 
whether she understood or not. 

As the result of our mortal habits of 
thought, we are constantly disposed to fore- 
bode evil for ourselves and for our neighbors 
in one way or another. This is all malpractice, 
and we need to be ever on our guard against 
it. Sometimes we think along these lines, and 
know that our thought processes are unscien- 



DOMINION WITHIN 133 

tific ; yet we are tempted to entertain them, or 
we are too indolent to make the necessary 
effort to cast them out. This is conscious men- 
tal malpractice. There are people who de- 
liberately send out mental suggestions of dis- 
ease or disaster to others whom they may hate, 
or who let jealousy against a given person in- 
flame their consciousness, doing so in the belief 
that this may bring disease or other disasters 
on that person. This is malicious mental mal- 
practice, or malicious animal magnetism. At- 
tention can not be too strongly called to the 
fact that malicious malpractice is wholly 
powerless to harm one living in the active 
consciousness of protection in divine Mind. 

If there are mistakes in the computations of 
a set of bank books, these mistakes must be 
sought out and corrected, and the seeking 
must continue until they are all corrected. It 
will not be sufficient to make a general asser- 
tion that the true result of every possible com- 
bination of numbers is already established in 
mathematical law, and trust this general decla- 
ration to correct the mistakes. In the book- 
keeping of ordinary daily life, there are many 
false entries. We know very well that mortal 



134 DOMINION WITHIN 

mind, error, is constantly arguing, through the 
consciousness of mortals on every side of 
us, skepticism, fear, doubt, foreboding, anger, 
hatred, malice, envy, jealousy, revenge, agnos- 
ticism, materiality, sensuality, intemperance, 
dishonesty, falsehood, hypnotism, thought 
transference, spiritualism, etc. — all these errors 
spring up in the minds of mortals, because the 
seed is sown there by error, the one evil. All 
these are manifestations of error, and are un- 
real, but their unreality is to be proven. They 
are mistakes in mortal mind, which must be 
corrected, and for this purpose, it is not suffi- 
cient to make a general declaration that God is 
all-good, and that He made all that was made, 
and that there can be no evil. If this declara- 
tion could be made clearly enough to destroy 
all manifestations of error, well and good. But 
if not, then the manifestations of error must be 
dealt with and met specifically. Hence, a 
well instructed Christian Scientist may make 
such daily declarations of the truth of being as 
will cover the specific possibility of error's 
claim and activity; and when all mankind 
be^in to meet these errors daily, with realiza- 



DOMINION WITHIN 135 

tions and declarations of truth, they will soon 
cease to be manifested. 

There are segregations of error which may 
be named "materia medica," false theology, 
theosophy, astrology, spiritualism, occultism, 
etc. Error is liable to try to attack a Scientist, 
or a person working into Science, through one 
or more of these segregations of error as a 
channel. Hence, a Scientist may wisely cover all 
these claims in his daily declarations of truth. 

Note. — This article is not presented as a 
complete discussion of the subject of "Dealing 
with Malpractice." It is merely what it pur- 
ports to be; some thoughts on the subject pre- 
sented in a letter to a patient. 



GOD-CONSCIOUSNESS VERSUS 
SUB-CONSCIOUSNESS 

The analysis of the errors with which all 
human beings have to deal is often of great 
practical importance, since it enables us the 
more intelligently to apply our knowledge of 
God in their correction. As Mrs. Eddy says 
in Science and Health (p. 252) , "A knowledge 
of error and its operations must precede that 
understanding of truth which destroys error." 

The organs of the human body are not self- 
controlled. If they were, the organs of a 
corpse would be self-acting. It is also evident, 
that the organs of the body are not under the 
control of the conscious mind; for the beating 
of the heart, the digestion of food, and other 
so-called involuntary bodily processes go on 
without any seeming dependence upon our 
conscious mentality. Furthermore, it is clear 
to students of Christian Science, that God does 
not create nor directly or consciously attend to 
the activities of the material body. Neverthe- 
136 



DOMINION WITHIN 137 

less the activities of the bodily organs evidence 
intelligence and plan of an intricate and com- 
plex order. Since this intelligence is evidently 
not an expression of the divine consciousness 
(though Christian Scientists know it to be a 
counterfeit of God-intelligence), and since it 
is not conscious human intelligence, the intelli- 
gence which controls the bodily organs and 
functions is spoken of by students of the human 
mind as "sub-consciousness," — indicating that 
its activities are beneath the activity or observa- 
tion of the conscious mind. 

The so-called sub-conscious mind is a part 
of the make-up of every human being, though 
most human beings give little or no thought 
to its existence, or to the nature and laws of 
its activity on the human plane. Further- 
more, it has been discovered that the sub- 
conscious mind gradually takes its character 
from the activity of the conscious mind. The 
conscious mind is, as it were, a feeder of the 
sub-consciousness, which accumulates and 
stores up that which it is fed; thus it becomes 
the seat of what is called "habit," along many 
different lines. There is an eastern proverb, 
said to be thousands of years old, which reads, 



138 DOMINION WITHIN 

"If a man commits a sin, let him not do it 
again ; let him not delight in it ; the accumula- 
tion of evil is painful." 

It is fair to say, that the sub-consciousness 
of a young child is largely formed and de- 
termined by the belief of inheritance from hu- 
man ancestors, and by pre-natal influences of 
the mother's thought and feeling. As the child 
grows older, its own conscious mental activity, 
and its mental environment, enter more and 
more largely into the shaping of its sub-con- 
sciousness. Accordingly, it is apparent that 
the sub-consciousness of an adult is partly the 
result of the belief of inheritance, partly the 
result of mental environment, and largely the 
result of daily conscious activity. 

If the conscious mind to a large extent en- 
tertains fear, anxiety, doubt, grief, discourage- 
ment, lust, greed, hatred, malice, envy, jeal- 
ousy, revenge, pride, and the like, the sub- 
consciousness becomes habitually discordant, 
and, if so, sooner or later this discord is mani- 
fest in the disease of one or more of the bodily 
organs or functions which it controls. 

Let us examine this mental process a little 



DOMINION WITHIN 139 

more carefully. Frequently the conscious 
mind becomes discordant over business or 
social experiences, or over some condition of 
ill-health. This gradually makes the sub-con- 
sciousness discordant, which, in turn, manifests 
itself in disease of the body, — and in increased 
measure, if disease was the original occasion of 
discord. As a result of this added sense of dis- 
ease, the conscious mind takes on an increased 
sense of fear, anxiety, discouragement, grief, 
etc. This is communicated to the sub-conscious- 
ness, thus making it still more discordant, and 
such a mental descent once entered upon, noth- 
ing but extreme suffering and death can result, 
unless a way is found to interrupt its course. 

We learn in Christian Science, that the one 
sure and legitimate way of stopping this de- 
structive mental program is to lay hold on 
God, to take the government of feeling from 
God, and thus escape from the influence and 
control of outward or corporeal suggestions 
of discord. We may not be able to do this all 
at once, but, with a clear understanding of 
spiritual truth and firm determination, we can 
do a great deal in the right direction from the 



140 DOMINION WITHIN 

very start, and can soon gain a complete vic- 
tory. Said Paul, "I can do all things through 
Christ which strengthened me." 

It may be well to consider somewhat in de- 
tail how we may make a beginning of right 
activity. First of all, we must be thoroughly 
convinced that God is the only Cause and 
Creator, hence the only power; then that any- 
thing which seems to occur as the result of any 
other so-called power cannot be legitimate or 
real; and that the human mind can have no 
true or real thoughts or feelings which it does 
not receive from God. Said Christ Jesus: 
"The son can do (think or feel) nothing of 
himself ; but whatsoever he seeth the Father do 
(think or feel), that doeth the son likewise." 
If we clearly perceive and accept this fact, we 
will determine not to allow ourselves to feel 
contrary to the nature of God, since, in doing 
so, we would manifestlv be living (feeling) a 
lie. 

To illustrate, suppose a person were to find 
himself seriously ill. At once the disposition 
to fear and to worry asserts itself, but he who 
has awakened to the truth of being reminds 
himself that he has accepted God as the only 



DOMINION WITHIN 141 

power. In God there is no reason for fear, 
hence the apparent physical reasons for it are 
really no reasons at all, and are not to be 
allowed to govern one, even though he does 
feel sick. He may for the present be unable 
to avoid a sense of weakness and pain, though 
he valiantly contends against them ; but, in any 
case, he will not give place to fear. Such con- 
scious activity, based on divine Truth, will 
tend strongly to prevent the development of 
disease, and if the realization of spiritual 
Truth, its law and power, is sufficiently clear, 
the disease will be destroyed. 

In any case, the giving of false suggestions 
to the sub-consciousness is avoided, and the 
consequent aggravation of the disease is obvi- 
ated. Such mental procedure on the part of 
the Christian Scientist, if it is not sufficient, 
together with other lines of scientific thought 
and feeling that he may be holding, to cure 
him, will at least aid in his recovery, and will 
clear the way for effective reception of the 
work being done for him by a brother Sci- 
entist. 

Suppose a near relative or friend has passed 
away. There is a strong "natural" impulsion 



142 DOMINION WITHIN 

to grief, but the person who has adopted this 
new line of activity will at once remember that 
in God there is no reason for grief, and having 
accepted this fact he will not be deceived by 
appearances, or by what human sense claims 
to be a reason. Therefore he will not entertain 
grief. Suppose, to human sense, a near one 
should prove "unfaithful." Then comes the 
"natural" impulsion to jealousy, anger, grief, 
hatred, revenge, and the like. Again we are 
reminded that in God there is no reason for 
any of these feelings, and hence we will not 
entertain them. We may then rule out of con- 
sciousness all forms of emotional discord, which 
would ordinarily be incident to business per- 
plexities or reverses, to social relations, to 
family affairs, or even to the conditions of 
bodily health. 

The person who, by thus accepting God as 
the only ground of reality, succeeds in keeping 
emotional discord out of consciousness, will 
cease to contribute the seeds of discord to his 
sub-conscious mind, and the discordant phases 
of the sub-conscious mind, being no longer fed, 
soon starve to death. As discordant sub-con- 
sciousness is thus weakened more and more, to 



DOMINION WITHIN 143 

the vanishing point, it gradually, and often 
very rapidly, loses its seeming power to bring 
forth ills in the body; and, for that reason in 
part, there is a more or less rapid recovery of 
health, — which, however, is mainly due to a 
more positive reason, to be next discussed. 

Many students of Christian Science find 
themselves, at the start, obliged to accept God 
as the working Principle, purely on the basis 
of revelation in the Bible and on the basis of 
logic, since they have little feeling of or for 
God. But, if they really trust the validity of 
their logic, and accept God as the only reason, 
and on that basis rule out discordant emotions 
in the manner we have described, they soon find 
themselves loving the Principle, the God, 
whom they prove in daily experience to be 
their helper in casting out the ill feeling which 
formerly vexed them; and, with increasing 
experience, this sense of love grows apace. 
Moreover, following this course, they soon find 
themselves maintaining an uninterrupted peace 
of mind, in a manner before unknown. As the 
conviction dawns upon them that, through reli- 
ance on God as the only explanation of reality, 
they can really hold their peace against various 



144 DOMINION WITHIN 

human temptations to discord, they find them- 
selves experiencing a sense of power, of self 
government and of joy which they had not 
known before. The peace, joy, and love, which 
come into their experience when God is thus 
proven to be their Helper, constitute "gold 
tried in the fire," and "the riches of the king- 
dom of heaven." 

Through continuous reliance upon God, the 
thought and feeling of God come more and 
more into the forefront of consciousness, until 
there is scarcely a moment of the day when 
one does not have a sense of the divine pres- 
ence. In proportion as the sub-consciousness, 
being starved and depleted, loses its control 
over the body, in the same proportion the God- 
consciousness is developed, and the human 
sense of body comes under the control of this 
right sense, consciousness of Truth and Love, 
and so begins to reflect harmony instead of dis- 
cord, and this process goes on until our healing 
is complete. A human being who has been 
thus freed from sub-conscious discord, and 
whose God-consciousness has been highly de- 
veloped, is largely immune from harm by men- 
tal malpractice from others, even without much 



DOMINION WITHIN 145 

special work for protection; but those who 
have not attained a firm and unbroken hold 
upon God need more frequently to do special 
work against various forms of malpractice. 

In this connection, it is easy to answer the 
question sometimes raised, as to wherein Chris- 
tian Science treatment differs from mental 
science and suggestive therapeutics, and as to 
why work in Science does not amount to the 
same thing as what is known as "giving sug- 
gestion to sub-consciousness." Methods of 
treatment by "suggestion" assume that healing 
can be accomplished by addressing the sub- 
consciousness with arguments of health and 
strength, made as mere statements, and not 
based on divine truth. The assumption is that, 
in this manner, a sense of harmony can be 
injected into the sub-consciousness, so that it 
will be reflected in the body. Such an assump- 
tion is based on an expectation of filling the 
sub-consciousness with something that it did not 
previously possess. On the other hand, the 
Christian Science method of work tends to 
starve and destroy the sub-consciousness, on 
its discordant side, in the manner already de- 
scribed, and tends to build up in the person 



146 DOMINION WITHIN 

a God-consciousness, which is not ^-con- 
sciousness, but is, from the ordinary human 
standpoint, siq^er-consciousness. This spiritual 
consciousness is humanity's birthright, which, 
however, can be attained only by earnest en- 
deavor to have "that Mind which was in Christ 
Jesus." 

How interesting and illuminating, in this 
connection, is St. Paul's statement, "If the 
spirit of God (God-consciousness) dwell in 
you, he (that same consciousness) that raised 
up Christ from the dead shall also quicken 
(make strong and well) your mortal body, by 
His Spirit that dwelleth in you;" also the cor- 
relative statement from Science and Health 
(p. 245), "Immortal Mind (God-conscious- 
ness) feeds the body with supernal fairness and 
freshness." 



Professor Wilhelm Oswald, of the Uni- 
versity of Leipsic, Germany, writes thus of 
matter: "Matter is a thing of thought which 
we have constructed for ourselves rather im- 
perfectly to represent what is permanent in 
the changes of phenomena." 



GOD THE REWARDER 

In the 11th chapter of Hebrews, we read: 
"He that cometh to God must believe that He 
is, and that He is a rewarder of them that dili- 
gently seek Him." This verse, rightly under- 
stood and applied, furnishes us with directions 
for overcoming our physical ills, as well as all 
other forms of evil and limitation. To make 
this evident, let us spend a moment in ana- 
lyzing certain of the claims of error. 

Contrary to the usually accepted belief, the 
body, as such, is incapable of experiencing 
either pain or pleasure. If it were, a corpse 
would experience pain or pleasure. It is only 
when consciousness is connected with the body 
that pain or pleasure can be experienced. This 
shows that, in reality, it is consciousness that 
aches, or burns, or smarts, or feels weak. The 
word "disease" means dis-ease; and it is con- 
sciousness that is dis-easy, if there is any dis- 
ease, and not the body. When there is dis-ease, 
the body is often correspondingly abnormal, 
147 



148 DOMINION WITHIN 

through swellings, false growths, sores, or 
wastings; and the discomfort seems to be 
located in or at these abnormal portions of the 
body. Consequently, it has usually been in- 
ferred that the abnormal condition of the body 
causes the discomfort of the mind ; but exactly 
the reverse is true, as can be proven in two 
ways. 

If consciousness becomes dis-associated from 
the body through death, the swellings, false 
growths, sores, or wastings, may remain on the 
body, but they no longer occasion discomfort 
in any way, either to the body or to the mind, 
showing that flesh, as such, is incapable of 
sensation. Neither will abnormal conditions 
(except the general condition of decay) de- 
velop in the body, when consciousness is not 
associated with it. This shows that discord is 
not first in the body, and afterwards in con- 
sciousness, but is first in consciousness, and 
then is manifest on the body as a result. 

To be sure, it must be admitted that a swell- 
ing, or sore, often develops to quite an extent 
on the body before the active mind discovers 
its appearance there or notices pain from it, 
and this fact has deceived the vast majority of 



DOMINION WITHIN 149 

mankind in believing that disease originates in 
the body, and afterwards begins to disturb the 
mind; but the fact is, that the human mind 
(which is the mind that we must deal with 
when we are analyzing the claim of error) has 
a sub-conscious phase, through which the body 
is mostly governed, unless God's government 
is being scientifically demonstrated. Disease 
usually begins in this sub-conscious phase of 
the human mind, and then begins to be mani- 
fest on or in the body, and then, last of all, 
begins to disturb the conscious mind. In the 
analysis of error, falsehood, or unreality, it is 
the so-called sub-conscious mind, of whose 
operations little has been known until of late, 
that is the chief channel and seat of disease and 
sin, so far as the mortal individual is concerned. 
In the absence of control by divine Mind, the 
conscious and sub-conscious human mind act 
and react upon each other, and educate each 
other in sin and disease, using the body as a 
go-between, — a mere football, as it were, to be 
kicked back and forth between conscious and 
sub-conscious arguments of evil; but the sub- 
conscious mind is the original sinner, and, 
unless prevented from doing so by the Christ- 



150 DOMINION WITHIN 

mind, it recurrently, and often continually, 
throws up into the conscious mind all manner 
of sinful and painful feelings, and the con- 
scious mind thinks that the body is the source 
or cause of these sinful or painful feelings, 
instead of discerning the deeper source of evil 
in the mortal sub-consciousness. It is this mor- 
tal sub-consciousness that must be cleansed by 
the application of divine Mind, in order to rid 
both the conscious mind and the body of evil 
and discord. The method of doing this will 
be spoken of a bit later. 

The second proof that abnormalities in the 
body are not the cause of discomfort in con- 
sciousness, is the fact that the pain or other 
discomfort in the mind is often completely 
removed hours, and sometimes weeks, before 
the swellings or false growths, which at one 
time seemed painful, have disappeared from 
the bodj^. If these abnormalities of the body 
were the cause of mental distress, mental dis- 
tress could not disappear until the physical 
abnormalities had been overcome. Almost in- 
variably, the removal of discomfort from the 
mind through Christian Science treatment is 



DOMINION WITHIN 151 

followed, sooner or later, by normal conditions 
of the body. 

It has now been clearly shown, that all dis- 
ease originates mentally, and is located in con- 
sciousness, and that abnormalities of the body 
are not, strictly speaking, disease, because they 
are not dis-ease, but are mere manifestations 
or effects of disease, — never its cause. Hence, 
it is very evident that the proper effort to cure 
disease must center its activity on removing 
evil from the consciousness; and if it be re- 
moved from the consciousness, it will disappear 
from the body automatically. That which is 
to be treated is the mind and not the body. 

It must be entirely evident, on statement, 
that a dis-eased or dis-easy mind is an evil 
mind; and that the way to overcome an evil 
mind is to attack it with that which is opposed 
to it, namely, good Mind. Now there is only 
one good Mind. Christ Jesus declared : ' ' There 
is none good, save one; that is God." If we 
intelligently and persistently turn to this good 
Mind, God, that Mind will remove evil from 
our consciousness as naturally as the sun re- 
moves darkness from our eyes, when we turn 
from darkness toward the sun. 



152 DOMINION WITHIN 

Whoever beholds the light of the sun, be- 
holds coincidently rays of violet, indigo, blue, 
green, yellow, orange, red, and every interme- 
diary shade and tint of color, all beautifully 
blended together in what we call light. Like- 
wise, whoever diligently turns to God, and 
mentally beholds Him, cannot fail to increas- 
ingly behold, and to gradually receive into his 
own consciousness, love, joy, peace, strength, 
harmony, health, substance, plenty, entertain- 
ment, intelligence, and life, all beautifully 
blended together in that "true light, which 
lighteth every man that cometh into the world ;" 
for God is omnipresent, not be} T ond the reach 
of any man's mental gaze; j r ea, he is in every 
man's very heart, when that man will diligently 
open his heart to God. 

So if we turn to God, knowing that He is 
here, and if we diligently seek Him, He will 
reward us by shining in our hearts and minds 
with every conceivable form of good; and in 
proportion as this comes to pass, in that pro- 
portion the darkness of sin and disease are 
driven from every phase of the human con- 
sciousness, and we are healed, or made whole, 
in consciousness, — just where we need to be 



DOMINION WITHIN 153 

healed, and then the body soon automatically 
reflects the divine harmony, which, through the 
power of God, has been established in the mind. 
Accordingly, in the treatment of disease, the 
advice of St. Paul is most excellent: ''Be will- 
ing (be choosing) to be absent from the body 
(in thought), and present with the Lord." 
For God is the healer; and He will reward us 
with healing, if we come to Him with diligence. 



Suppose darkness should say to itself, "I am 
going to rise up and attack light." What 
would become of the darkness when it got 
within reaching distance of the light? How 
much would it accomplish aside from its own 
destruction? Moral: If there be no error 
(darkness) in a man's own consciousness, the 
errors of his ancestors, and all adverse thought- 
influences, will be as powerless to harm him as 
darkness is powerless to harm light. And this 
is true by gradation as well as true as a matter 
of complete attainment. Every portion or 
kind of error which a man can eliminate from 
his own consciousness renders him more im- 
mune from the attacks of any form of error 
originating from without. 



THE MARRIAGE OF TRUTH AND 
LOVE 

In the divine Mind, truth and love are con- 
stantly and indissolubly wedded. All human 
undertakings which are to count for anything 
must exemplify this union, for it is "accord- 
ing to the pattern shewed to thee in the mount." 
"Be ye perfect, even as your Father which is in 
heaven is perfect." 

It is one of the "wiles of the devil" to try to 
divorce truth and love in the consciousness of 
men, and to make them believe that truth can 
be advanced through war and strife, carried on 
with motives of anger, hatred, revenge, self- 
interest, or self -justification. Ever and anon, 
problems of importance must be discussed and 
settled in our families, in our churches, in our 
business relations, and in the larger negotia- 
tions of politics, law, government, religion, and 
diplomacy. In these discussions, let us defeat 
the "one evil" through understanding and bear- 
ing in mind that, by no amount of argument, 
154 



DOMINION WITHIN 155 

however valid, and by no amount of force of 
any kind, can we successfully promulgate truth 
and permanently bring to pass the correct 
issue, unless, during our efforts, we purposely 
and habitually exercise the spirit of good-will. 
In dealing with others, reasoning and good- 
will are as the wings of a bird. If a bird tries 
to fly with only one wing, he whirls round and 
round, to his own confusion, getting nowhere ; 
but using both wings, he makes much progress. 
Only as the male principle, truth, and the 
female principle, love, are wedded in our con- 
sciousness, can we obey the spiritual command : 
"Be fruitful (of righteous thoughts and deeds) , 
and multiply (them), and replenish the earth 
(with them), and subdue it." Truth will go 
no farther and no faster than love goes as a 
companion. "What therefore God hath joined 
together, let not man put asunder." 



"Toil on, then, thou art in the right, 

However narrow souls may call thee wrong. 
Be as thou wouldst be in thine own clear 
sight, 
And so thou shalt be in the world's ere 
long." — Lowell. 



"LET YOUR CONVERSATION BE IN 
HEAVEN." 

Experience and conversation have led the 
writer to believe that there are many students 
of Christian Science, who have a correct the- 
oretical understanding of its fundamental doc- 
trines, but who, nevertheless, when they at- 
tempt to apply Science in the treatment of 
themselves or others, fall into the error of hold- 
ing the material body, or some of its parts or 
organs, in thought, while making their declara- 
tions of divine harmony, health, strength and 
perfection. In doing so, they unwittingly fall 
into the fundamental error of practically de- 
claring that there is a material man, when Prin- 
ciple demands that declarations of harmony 
and perfection be made only with regard to the 
real man, who is spiritual and perfect, like unto 
his Father. To make declarations of harmony 
and perfection about the projections of false 
material sense is foolish; it is but a phase of 
mesmerism. 

156 



DOMINION WITHIN 157 

Other students of Christian Science some- 
times fall into a yet more subtle error, espe- 
cially while treating themselves. They cor- 
rectly make their declarations of the harmony 
and perfection of the real, spiritual man; but 
while doing so, they are watching the body "out 
of the corners of their eyes," so to speak, to see 
whether the treatment is taking effect, thus 
implicitly admitting that there is a material, as 
well as a spiritual man. This procedure does 
not constitute that undivided affirmation of 
Truth, and that absolute separation from error, 
from the false concept of man, which yields 
genuine and permanent results. There is in 
Science no material body to be healed. What 
appears as such, is simply one of the phases of 
false belief. False sense is that which is to be 
healed by being destroyed. There is nothing 
else to be taken account of. 

To be sure, the body seems to be uttering 
complaints, else no treatment would be under- 
taken; but these complaints are to be recog- 
nized as complaints of false material sense, of 
which the body itself is a part. Many times, 
these complaints do not at once disappear un- 
der treatment, and so, for a time, cannot fully 



158 DOMINION WITHIN 

be eliminated from our human consciousness; 
and many do not seem to find the scientific way 
to deal with them. 

To illustrate this, suppose one were carry- 
ing on an important business conversation with 
a caller in a room where there was an assertive 
and talkative child. He would doubtless en- 
deavor to quiet the child, if he could not put 
him out of the room ; but, if, for the time being, 
he could not induce him to be still, he would go 
on with his conversation, concentrating his at- 
tention upon the subject in hand, which he 
could do if he chose, regardless of the child's 
babbling. He would, in a way, be conscious 
of the noise, but he would not allow it to inter- 
rupt the train of his thought. If the child be- 
came too assertive, he might pause momenta- 
rily now and then to command it to be still, and 
thus lessen the uproar in a measure ; but, if he 
paid no attention to the child's racket, it would 
in all probability grow quiet all the more 
speedily. 

In treatment, it is our endeavor to hold con- 
versation with our highest sense of good and 
truth, to enter into communion with Truth and 
Love, to hold converse with God. In doing 



DOMINION WITHIN 159 

this we obey the injunction: "Let your con- 
versation be in heaven"; that is, our conversa- 
tion is in and with Truth — in and with har- 
monious consciousness, which is heaven. In 
this conversation, the sense of matter and dis- 
cord can have no rightful place. To the degree 
that we admit the thought of matter, even to 
watch its supposed states, to that degree our 
conversation ceases to be in heaven; for we 
have admitted the thought of a lie. If the 
sense of body and discord become too assertive, 
we may pause now and then to quiet this false 
sense by denying that there is any material 
body, or any discord. Indeed, we may meet 
any specific claim of discord by a specific form 
of denial adapted thereto ; but we should never 
be betrayed into affirming harmony with regard 
to the physical body, or into watching for har- 
mony to be manifest in the physical body, with 
the thought or implicit belief that the body is 
real. Many times, it is most efficacious to 
frame a line of thought in truth, including 
affirmations calculated to specifically offset the 
false claims which the body seems to be utter- 
ing, and then to fix our attention upon the 
affirmation of these declarations of truth, and 



160 DOMINION WITHIN 

hold to them, until, without narrowly watching 
the process, we become aware that the body has 
ceased to utter its complaints. The old proverb 
finds good application here : "The watched pot 
never boils." To fix our attention upon dec- 
larations of truth is to heal by spiritual real- 
ization. To deny the existence of the material 
body, and of pain, weakness, discord, is to heal 
by argument. The two methods may be re- 
sorted to successively ; but affirmation of truth 
should never be made concerning the material 
body, and, of course, denials are never called 
for in connection with things spiritual. 

The multiplication table is a compound idea, 
of which the ideas expressed by the words "four 
times three equals twelve," "five times six 
equals thirty," etc., are simple ideas. These 
simple ideas can be used individually, yet they 
cannot for an instant be so separated from the 
multiplication table that the multiplication 
table does not contain them. So the multipli- 
cation table, although compound, is neverthe- 
less indivisible, since no component part can be 
for an instant separated from it. Therefore 
the multiplication table is individual, since "in- 
dividual" and "indivisible" are synonymous 



DOMINION WITHIN 161 

terms as used in philosophy. So also, as Mrs. 
Eddy declares, "Man is a compound yet indi- 
vidual idea of spirit," God. — (Science and 
Health, p. 468.) The functions and activities 
of the real man are simpler ideas which go to 
make up that compound idea, which man is; 
but no one of these simpler ideas can for an in- 
stant be separated from the compound idea; 
hence the compound idea is individual. 

Man reflects God, who is omnipresent Life, 
infinite Mind — all-powerful, all-harmonious 
and eternally active. Hence, in his every func- 
tion and activity, man may be declared to be 
an idea of God, from which life and strength 
and harmony are never for an instant sepa- 
rated. To hold in thought such declarations 
as these, and many others which are given in 
the Bible, in our text-book, and in other Chris- 
tian Science literature, is to have our "conver- 
sation in heaven." It is well to keep our con- 
versation in heaven, and to keep it from drop- 
ping to the earth of material sense as much as 
may be. To keep our conversation in heaven 
is to "pray without ceasing," it is to "meditate 
in the law of the Lord," and to "seek the king- 
dom of God and His righteousness." If we do 



162 DOMINION WITHIN 

this, all needed harmony will be "added" to our 
human sense, without our "taking thought" for 
materiality, until such time as material sense 
shall have been entirely eliminated. "Let your 
conversation be in heaven." 



If there is nothing within which can be 
"hurt," nothing without can hurt us. Dark- 
ness cannot harm light, and mortal mind can- 
not harm the divine Mind or its reflection; it 
cannot even touch it. Therefore, if we reflect 
the divine Mind, we shall not be "hurt" by the 
injustice, or coldness, or mis judgment of 
others, no matter how much, from a mortal 
standpoint, we should be justified in feeling so. 
One finds by experience that he cannot afford 
to let himself be stirred up by what others do 
or do not do, by what they say or do not say. 
One should let all these things slip off, "like 
water off a duck's back." It behooves us to 
be so much unselfed, so freed from everything 
that is unlike the divine Mind, that there is 
nothing within to be disturbed by the manifes- 
tations of error. 



"PERFECT LOVE CASTETH OUT 
FEAR.'' 

To many students of the Scriptures, this text 
does not seem perfectly clear; for they are un- 
able to see just how love can be a special anti- 
dote for fear. It would seem that faith is the 
more direct opposite. Then, also, the question 
arises, How is perfect love to be attained? 

A solution to these difficulties appears, if the 
order of the words in the text is inverted, so 
that it reads, Love of the perfect casteth out 
fear. Perfect love must necessarily be love of 
the perfect ; for love of the imperfect could not 
be perfect love. Accordingly, to attain perfect 
love, we must learn, and in Christian Science 
we can learn, what the perfect is, and then we 
shall learn to love the perfect. 

What is the occasion of fear ? It arises when 
we anticipate the prospective or continued loss 
of something or some one that we love. We 
think that we are, or are going to be, deprived 
of health, strength, property (substance), life, 
163 



164 DOMINION WITHIN 

or the presence or life of some person whom we 
love. But, in Christian Science, we learn that 
the only real health is divine harmony, which 
is the eternal, indestructible, changeless, omni- 
present law of God ; and we learn that the only 
real strength is God's omnipresent and inde- 
structible power ; and that the only real prop- 
erty (substance) is Spirit, infinite Mind and 
its ideas ; that life is God or the expression of 
God, and is omnipresent and indestructible; 
and we learn that the only real man is God's 
idea, eternal, changeless, perfect, and omni- 
present. These real entities are the perfect 
entities, and no others are perfect or real. If, 
therefore, we have learned to love these, and 
have withdrawn our love from their false, mate- 
rial counterfeits, our love has become perfect, 
and is fixed upon objects or entities which we 
know we cannot lose or be separated from, 
since they are omnipresent and eternal. There- 
fore, when our love has become perfect through 
love of the perfect, we know that we cannot 
lose anything that we love, and so we have no 
occasion for fear. Therefore, "perfect love 
casteth out fear." It is also manifest that, "He 
that feareth is not made perfect in love"; for 



DOMINION WITHIN 165 

he has not learned to love the perfect, and the 
perfect only. 

A child and his mother are walking in the 
field. The child stops to gather some butter- 
cups; the mother strolls on. Suddenly the 
child looks up and sees his mother quite a dis- 
tance away. In a paroxysm of fear, he cries: 
"Mama! Mama! wait for me!" If the mother 
stops, his fear promptly subsides, and he does 
not specially mind toddling along over the in- 
tervening distance, until he catches up with her. 
When we are afraid, it is mostly because we 
think that life, or something or somebody that 
we love is getting away from us; but when, 
through Science, we become really convinced 
that Life and all good things will wait until we 
catch up — until we attain the realization of 
them, most of our fear subsides ; and we do not 
so much mind the period of struggle that must 
be gone through before we gain the permanent 
possession of the good we seek. 

In this connection is seen the great wisdom 
of St. Paul's exhortation, "Set your affections 
on things above, not on things on the earth." 
In proportion as we obey this injunction, we 
are freed from any occasion for fear, anxiety, 



166 DOMINION WITHIN 

foreboding, or doubt, and we enter more and 
more into love, joy, peace, and the realization 
of all good. 

Discouragement is the more sinister because 
it is generally looked upon as harmless. In 
fable it is told that the devil one night held a 
sale and offered all his tools to any one who 
would pay his price. These were spread out 
for sale, some labeled hatred, and envy, and 
sickness, and sensuality, and despair, and 
crime — a motley array. Apart from the rest 
lay a harmless-looking, wedge-shaped imple- 
ment marked "discouragement." It was much 
worn and was priced above the rest, showing 
that it was held in high esteem by its owner. 
When asked the reason the devil replied, "I 
can use this more easily than any of the others, 
for so few know it belongs to me. With this I 
can open doors that I can not budge with the 
others, and once I get inside I can use which- 
ever of them suits me best." — William R. 
Raiherre, in Christian Science Journal, May, 
1911. 



WORKING OUT OUR PROBLEM 

(Reprinted from C. S. Sentinel, Nov. 14, 
1908.) 

Many students of Christian Science, as well 
as Christian people generally, make a mistake 
in attempting too much at the start, or rather 
in not rightly selecting the phase or manifesta- 
tion of error over which they attempt to dem- 
onstrate at the beginning. Error as a whole 
presents many problems to be solved, and no 
young student of Christianity is competent to 
work on them all at the same time, and find 
success in his efforts. He must choose among 
the problems, working them one at a time, 
although it is true that the solving of any one 
problem contributes to the solution of all the 
rest. 

The most frequent mistakes made by many 
who are trying to be Christian Scientists is 
in attempting to demonstrate peace without 
before they have demonstrated peace within. 
They think they must solve the world's prob- 
167 



168 DOMINION WITHIN 

lems, or their church's problems, or at least the 
problems of their family or friends, in order to 
solve their own. The scientific order of demon- 
stration is the exact reverse. A man must cast 
the beam out of his own eye before he can see 
clearly to cast the mote out of his brother's eye. 
We must be sufficiently acquainted with God, 
good, and sufficiently grounded in our con- 
sciousness of Him, sufficiently able to dwell "in 
the secret place of the most High," so that in 
our own consciousness we have become largely 
impervious to the darts of error, before we are 
strongly enough placed in good to be of very 
much service to other people. If we have not 
a firm inward hold on peace and harmony, we 
shall not do much toward imparting these quali- 
ties to other people or to outward situations. 

Beginners in Christian Science need to fol- 
low the example of Jesus. Before he entered 
upon his ministry, he went apart, for forty 
days, into the wilderness, to pray. He saw 
that each should have his own consciousness 
closely and firmly and unalterably united with 
God, good, before undertaking the problems 
of the world. During these forty days there 
were sick to be healed, there were evils to be 



DOMINION WITHIN 169 

cast out, there were wrongs to be righted, but 
for the time Jesus paid no attention to them; 
he was giving his entire attention to getting so 
firmly placed and grounded in the abiding con- 
sciousness of God, good, that he would be able 
to attack these evils all the more successfully 
later on, and without being himself overthrown 
in the process. 

We do not need to make a physical journey 
into a material desert in order to follow the 
example of Jesus in this particular. It is suffi- 
cient to withdraw our thoughts from other 
people's problems for a time, so that we may 
give our entire attention to the solution of our 
own, — become sufficiently acquainted with God 
so that we shall be permanently at peace within, 
even while the storms of error rage all around 
us. When we have demonstrated such inward 
and abiding peace that feelings of anger, jeal- 
ousy, envy, resentment, self-pitj^, brooding 
over wrongs, and the like, are not stirred into 
activity by the conduct of others, then we have 
gotten into a position to be of real service in 
overcoming the errors in our family, in the 
church, and in the world at large. Of course, 
such a demonstration is a matter of degree. 



170 DOMINION WITHIN 

Probably there are very few who have reached 
such a height of spiritual attainment that in- 
harmonious feelings are not at times aroused 
into momentary activity; but we must have 
become sufficiently assimilated to God, suffi- 
ciently habituated in the abiding consciousness 
of good, sufficiently alert with regard to error, 
so that we promptly put out these intruders 
upon harmonious consciousness, instead of ad- 
mitting and cherishing them, before we can be 
very helpful to others. 

Even in the experience of those strongest in 
the truth, there come times when to sense error 
specially abounds and rages. In such a time 
a Christian's first duty is to save his own sense 
from taking part in the raging of error. With 
his utmost efforts this may be all he is able to 
do, and he will do well, at times, if he does this ; 
but, unless he does this first of all, he can 
neither help himself nor any one else. Such a 
raging of error is spoken of by the prophet 
Ezekiel, and he tells us: "Though these three 
men, Noah, Daniel, and Job, were in it, they 
should deliver but their own souls by their 
righteousness, saith the Lord God." If these 
mighty men of faith under the given unfavor- 



DOMINION WITHIN 171 

able conditions would have been able to have 
saved but their own sense from having part in 
error, able to have done no more than maintain 
spiritual consciousness, then surely there are 
times when we, who have not endured the test 
of the flood, nor the trial by suffering and the 
loss of all earthly possessions, and who have 
not survived the lions' den, — there are times 
when we shall do well if we do nothing more 
than maintain our own peace. 

In this connection, the story of Noah and 
the ark is illuminating. Taken figuratively, 
the flood may represent the raging sea of error ; 
the solid ground the abiding sense of good, 
which for a time seemed to be completely cov- 
ered and hidden from sight by the sea; while 
the ark represents that spiritual consciousness 
which rides safely above the raging waves. 
Spiritual consciousness was a place of safety 
to Noah, his sons, and their wives, but there 
were none others in the world who were able 
to dwell in this ark of spiritual consciousness, 
and so no other men were saved from the flood. 
The ark had but one window, and it was open 
toward heaven, toward light and truth and 
good, — the ark had no windows at the sides for 



172 DOMINION WITHIN 

looking out on the sea of error. From time 
to time Noah sent out a thought of peace, the 
dove ; but it found no resting-place, none of the 
solid ground of good appearing above the 
flood, and so it returned to Noah. Thus he 
knew that the waters of error were not yet sub- 
sided, and he continued to dwell in the ark of 
spiritual consciousness until error should de- 
stroy itself, and thus abate, at least in some 
measure. When once more Noah sent out the 
dove, his thought of peace, it found a resting- 
place, and did not return. Then he knew 
that error was sufficiently self-destroyed, and 
enough of truth and good had appeared in the 
outward situation so that it was safe for him 
to begin to make preparations to go forth from 
the ark ; that is, to reach out with aspiring faith 
for the benefit of mankind. 

Many times there are members of our fam- 
ily, or of our church, or people in our neigh- 
borhood, who are so satisfied with their present 
condition that the wisest thing we can do is to 
protect our own consciousness and allow the 
error to find its own self-destruction, while we 
calmly abide in the consciousness that nothing 
real, nothing good, can be destroyed or lost. 



DOMINION WITHIN 173 

When error has sufficiently destroyed itself in 
the consciousness of others through suffering, 
the time will come when they will be ready for 
the help which we can give them. It is well for 
us occasionally to utter a word of peace, a 
thought of Science; but if their behavior does 
not indicate that this thought of Science finds 
a place in their consciousness where it can rest 
without stirring up violent manifestations of 
error, the thing for us to do is to continue to 
dwell quietly in the ark of our consciousness 
of Truth. If, in our efforts to help them, we 
ourselves are dragged forth from the ark into 
the sea of error, much is lost to us and to them. 
While the prodigal chose to remain in the far 
country, "no man ministered unto him." By 
these words Jesus seems to intimate quite 
clearly that to let them alone is the most effec- 
tive treatment for those who are headstrong in 
error. 

The proper interpretation of certain verses 
in the first chapter of Genesis gives us added 
understanding of our privilege and duty. 
God's universe was never "created" in the sense 
of having been developed from a previous state 
of non-existence. God's universe is coeternal 



174 DOMINION WITHIN 

with Himself. Any well-instructed Christian 
Scientist will recognize this fact, without argu- 
ment from the Scripture to support it, though 
such evidence can readily be given. The rec- 
ord in the first chapter of Genesis is not, there- 
fore, a record of creation, but a record of the 
inspired writer's advancing periods of under- 
standing of the universe which eternally ex- 
isted. Says Mrs. Eddy in Science and Health 
(p. 504), "Was not this a revelation instead 
of a creation? The successive appearing of 
God's ideas is represented as taking place on 
so many evenings and mornings, — words which 
indicate, in the absence of solar time, spirit- 
ually clearer views of Him, views which are 
not implied by material darkness and dawn." 
While we are passing through the advancing 
periods of understanding, the human sense 
may be subject to more or less of disquietude 
and unrest. There will be "days" when all will 
appear bright and clear. Then other problems 
will arise, which we are not able to solve for a 
time, and we may pass through a period of 
"night." Then we succeed in solving or over- 
coming these difficulties of understanding or 
experience, and come into a brighter and fuller 



DOMINION WITHIN 175 

"day." Finally, we arrive at the goal of com- 
plete understanding, where we know the truth, 
and know that we know it, and feel scientific- 
ally confident that we can abide in the con- 
sciousness of Truth and protect ourselves from 
coming under the domination of error. While 
there is much that we have not demonstrated, 
yet we feel that we understand God, under- 
stand His universe, and understand ourselves, 
and that we have sufficient hold on the truth, so 
that we can make our way forward gradually 
to a complete demonstration of that which we 
know to be true, without let or hindrance from 
error. 

When we have attained this consciousness, 
we have reached the day of rest, — not a period 
of idleness, by any means, but rather a period 
of activity in demonstration of the truth. Like 
God, we are able to "rest in action" (Science 
and Health, p. 519) . We work vigorously for 
our own advancement and the advancement of 
others. While doing so, we are confronted 
with all sorts of errors, but they do not disturb 
the harmony of our consciousness while we are 
overcoming them. We are strong enough in 
the truth so that they cannot disturb us. So 



176 DOMINION WITHIN 

we are in perfect repose, even while we are 
actively working. This period of repose, this 
day of rest is our Sabbath day. We should 
"remember the Sabbath day, to keep it holy;" 
that is, our consciousness should rest in God, 
we should not allow inharmonious, annoying, 
unholy thoughts and feelings to enter. We 
should keep our consciousness pure and clear 
and our Sabbath day, our spiritual conscious- 
ness, having been attained, should endure for- 
ever. 

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